Allah takes an oath on the angels who pull out the souls of the disbelievers with severity and harshness.
Sumumpa si Allāh sa mga anghel na humahatak sa mga kaluluwa ng mga tagatangging sumampalataya sa isang katindihan at isang karahasan.
Al-lah jura por los ángeles que arrancan las almas de los incrédulos con severidad y dureza.
Commentary
وَالنَّازِعَاتِ غَرْقًا (I swear by those [ angels ] who pull out [ the souls of the infidels ] vigorously ...79:1). The word naziat is derived from naz' and it means 'to draw vigorously'. The word gharqan is its corroborative because the word gharq is used here in the sense of ighraq and means 'to exert oneself much or to the utmost extent in the thing'. The Arabic idiom has it اغرق النّازع فی القوس 'He drew the bow with great vigour'. The Surah begins with an oath by certain characteristics of the angels to affirm that the Resurrection is a certainty. The subject of the oath, however, has been contextually deleted. The oath of the angels is probably apt on this occasion because they are all the time involved in the administration and running of the world. They are executing their duties loyally. On the Day of Judgment, all material causes will be severed. Unusual events will occur and the angels will be involved in them.
Five characteristics of the angels are mentioned which are concerned with or related to the extraction of the soul at the time of death. The purport of the verses is to affirm that Resurrection is a certainty. It starts with human death. Every man's death is his partial Day of Doom, and this has an important impact on his belief in Resurrection. The five qualities are as follows:
The first quality of the angels:
وَالنَّازِعَاتِ غَرْقًا I swear by those (angels) who pull out (the souls of the infidels) vigorously.
This refers to the angels of punishment who draw the souls of the infidels vigorously and harshly. The words 'vigorously' refer to spiritual pain. The humans around the dying person may not be sensitive to the pain. Often it is noticed that the soul of an infidel apparently slips out easily, but this ease is perceived by humans around the dying man. The pain is felt by the soul of the dying person. Who can perceive it? We are aware of it only because Allah has informed us about it in this verse.
Allah, Đấng Tối Cao thề bởi các vị Thiên Thần rút mạnh linh hồn của những kẻ vô đức tin.
The Tafsir of Surat An-Nazi`at (Chapter - 79) Which was revealed in Makkah
بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ
In the Name of Allah, the Most Gracious, the Most Merciful.
Swearing by Five Characteristics that the Day of Judgement will occur
Ibn Mas`ud, Ibn `Abbas, Masruq, Sa`id bin Jubayr, Abu Salih, Abu Ad-Duha and As-Suddi all said,
وَالنَّـزِعَـتِ غَرْقاً
(By those who pull out, drowning.) "These are the angels who remove the souls from the Children of Adam." Among them are those whose souls are removed by the angels with difficulty, as if he is being drowned during its removal. There are those people whose souls the angels remove with ease, as if they were unraveling him (i.e., his soul from him) due to their briskness. This is the meaning of Allah's statement,
وَالنَّـشِطَـتِ نَشْطاً
(By those who free briskly.) This has been mentioned by Ibn `Abbas. In reference to Allah's statement,
وَالسَّـبِحَـتِ سَبْحاً
(And by the swimmers, swimming.) Ibn Mas`ud said, "They are the angels." Similar statements have been reported from `Ali, Mujahid, Sa`id bin Jubayr, and Abu Salih. Concerning Allah's statement,
فَالسَّـبِقَـتِ سَبْقاً
(And by the racers, racing.) It has been narrated from `Ali, Masruq, Mujahid, Abu Salih, and Al-Hasan Al-Basri that this means the angels. Then Allah says,
فَالْمُدَبِّرَتِ أَمْراً
(And by those who arrange affairs.) `Ali, Mujahid, `Ata', Abu Salih, Al-Hasan, Qatadah, Ar-Rabi` bin Anas, and As-Suddi all said, "They are the angels." Al-Hasan added, "They control the affairs from the heaven to the earth, meaning by the command of their Lord, the Mighty and Majestic."
The Description of the Day of Judgement, the People, and what They will say
Then Allah says,
يَوْمَ تَرْجُفُ الرَّاجِفَةُ - تَتْبَعُهَا الرَّادِفَةُ
(On the Day the Rajifah shakes, followed by the Radifah.) Ibn `Abbas said, "These are the two blasts (of the Trumpet) -- the first and the second." Mujahid, Al-Hasan, Qatadah, Ad-Dahhak and others have made similar statements. It has been reported from Mujahid that he said, "In reference to the first, it is the statement of Allah,
يَوْمَ تَرْجُفُ الرَّاجِفَةُ
(On the Day the Rajifah shakes,) This is similar to Allah's statement,
يَوْمَ تَرْجُفُ الاٌّرْضُ وَالْجِبَالُ
(On the Day the earth and the mountains shake.) (73:14) The second is Ar-Radifah, and it is like the Allah's statement,
وَحُمِلَتِ الاٌّرْضُ وَالْجِبَالُ فَدُكَّتَا دَكَّةً وَحِدَةً
(And the earth and mountains shall be removed from their places, and crushed with a single crushing.) (69:14)" Concerning Allah's statement,
قُلُوبٌ يَوْمَئِذٍ وَاجِفَةٌ
(Hearts that Day will tremble.) Ibn `Abbas said, "This means afraid." Mujahid and Qatadah also said this.
أَبْصَـرُهَا خَـشِعَةٌ
(Their vision humiliated.) meaning, the eyes of the people. It means that the eyes will be lowly and disgraced from what they will witness of terrors. Allah then says,
يَقُولُونَ أَءِنَّا لَمَرْدُودُونَ فِى الْحَـفِرَةِ
(They say: "Shall we indeed be brought back from Al-Hafirah") meaning, the idolators of the Quraysh and whoever rejects the Hereafter as they did. They consider the occurrence of the resurrection after being placed in Al-Hafirah -- which are the graves -- as something farfetched. This has been said by Mujahid. They feel that this is something impossible after the destruction of their physical bodies and the disintegration of their bones and their decaying. Thus, Allah says,
أَءِذَا كُنَّا عِظَـٰمًا نَّخِرَةً
(Even after we are bones Nakhirah) It has also been recited: (نَاخِرَةً) (Nakhirah) Ibn `Abbas, Mujahid and Qatadah, all said, "This means decayed." Ibn `Abbas said, "It is the bone when it has decayed and air enters into it." Concerning their saying,
تِلْكَ إِذاً كَرَّةٌ خَـسِرَةٌ
(It would in that case be a return with loss.) (79:12) Muhammad bin Ka`b said that the Quraysh said, "If Allah brings us back to life after we die, then surely we will be losers." Allah then says,
فَإِنَّمَا هِىَ زَجْرَةٌ وَحِدَةٌ - فَإِذَا هُم بِالسَّاهِرَةِ
(But it will be only a single Zajrah. When behold, they are at As-Sahirah.) meaning, this is a matter that is from Allah that will not occur twice, nor will there be any opportunity to affirm it or verify it. The people will be standing and looking. This will be when Allah commands the angel Israfil to blow into the Sur, which will be the blowing of the resurrection. At that time the first people and the last people will all be standing before their Lord looking. This is as Allah says,
يَوْمَ يَدْعُوكُمْ فَتَسْتَجِيبُونَ بِحَمْدِهِ وَتَظُنُّونَ إِن لَّبِثْتُمْ إِلاَّ قَلِيلاً
(On the Day when He will call you, and you will answer with His praise and obedience, and you will think that you have stayed but a little while!) (17:52) Allah has also said,
وَمَآ أَمْرُنَآ إِلاَّ وَحِدَةٌ كَلَمْحٍ بِالْبَصَرِ
(And our commandment is but one as the twinkling of an eye.) (54:50) Allah also says,
وَمَآ أَمْرُ السَّاعَةِ إِلاَّ كَلَمْحِ الْبَصَرِ أَوْ هُوَ أَقْرَبُ
(And the matter of the Hour is not but as a twinkling of the eye, or even nearer.) (16:77) Allah then says,
فَإِذَا هُم بِالسَّاهِرَةِ
(When behold, they are at As-Sahirah.) Ibn `Abbas said, "As-Sahirah means the entire earth." Sa`id bin Jubayr, Qatadah and Abu Salih have all said this as well. `Ikrimah, Al-Hasan, Ad-Dahhak, and Ibn Zayd have all said, "As-Sahirah means the face of the earth." Mujahid said, "They will be at its (the earth's) lowest part, and they will be brought out to highest part." Then he said, "As-Sahirah is a level place." Ar-Rabi` bin Anas said,
فَإِذَا هُم بِالسَّاهِرَةِ
(When behold, they are at As-Sahirah.) "Allah says,
يَوْمَ تُبَدَّلُ الاٌّرْضُ غَيْرَ الاٌّرْضِ وَالسَّمَـوَتُ وَبَرَزُواْ للَّهِ الْوَاحِدِ الْقَهَّارِ
(On the Day when the earth will be changed to another earth and so will be the heavens, and they will appear before Allah, the One, the Irresistible.) (14:48) and He says,
وَيَسْـَلُونَكَ عَنِ الْجِبَالِ فَقُلْ يَنسِفُهَا رَبِّى نَسْفاً - فَيَذَرُهَا قَاعاً صَفْصَفاً - لاَّ تَرَى فِيهَا عِوَجاً وَلا أَمْتاً
(And they ask you concerning the mountains: say, "My Lord will blast them and scatter them as particles of dust. Then He shall leave them as a level smooth plain.You will see therein nothing crooked or curved.) (20:105-107) and Allah says,
" وَيَوْمَ نُسَيِّرُ الْجِبَالَ وَتَرَى الاٌّرْضَ بَارِزَةً
(And the Day We shall cause the mountains to pass away, and you will see the earth as a leveled plain.) (18:47) and the earth will be brought forth which will have mountains upon it, and it will not be considered from this earth (of this life). It will be an earth that no sin will be performed on it, nor will any blood be shed upon it."
Allah prête serment par les anges qui arrachent les âmes des mécréants avec rudesse et violence.
Allah, kâfirlerin ruhlarını güç ve şiddetle çekip alan melekler adına yemin etmiştir.
Allāh ha giurato sugli angeli che strappano le anime dei miscredenti con forza e senza pietà,
1- Andolsun (kâfirlerin ruhlarını) şiddetle çekip çıkaranlara,
2- (Mü’minlerin ruhlarını) yumuşaklıkla çıkaranlara,
3- Yüzüp gidenlere,
4- Yarışıp geçenlere,
5- İşleri düzenleyip yürüten (melek)lere ki...
6- O gün sarsan (birinci üfürüş) sarsacak.
7- Arkasından onu izleyen (ikinci üfürüş) izleyecek.
8- O gün birtakım kalpler şiddetle çarpacaktır.
9- Gözleri de zillet içinde yere bakacaktır.
10- Onlar derler ki:“Biz, tekrar ilk halimize mi döndürüleceğiz?!”
11- “Hem de çürümüş kemikler olduktan sonra mı?!”
12- “Öyleyse bu, (bizim için) ziyanlı bir dönüş olacaktır!”
13- Halbuki o (diriliş), ancak tek bir haykırışa bakar.
14- Bir de bakmışsın ki hepsi (dirilerek) toprağın yüzüne çıkmışlar bile!
(Mekke’de inmiştir. 46 âyettir)
Rahmân ve Rahîm Allah’ın adı ile.
Burada melâike-i kiram ve onların Allah’ın emirlerine tam anlamı ile bağlılıklarına delil teşkil eden ve o emirleri yerine getirmekteki süratlerini ifade eden birtakım fiillerine yemin edilmektedir.
Kendisi hakkında yemin edilen şeyin ise amellerin karşılığının görülmesi ve öldükten sonra diriliş olması ihtimali vardır. Buna delil, bundan sonra Kıyametin çeşitli hallerinin söz konusu edilmesidir.
Kendisi hakkında yemin edilenin de kendisi ile yemin edilenin de aynı şey, yani melekler olma ihtimali de vardır. Çünkü onlara iman etmek, imanın altı esasından birisidir. Ayrıca burada onların fiillerinin söz konusu edilmesi, meleklerin ölüm esnasında, ondan önce ve ondan sonra amellerin karşılıkları konusunda üstlendikleri bir görevi de ihtiva etmektedir. Yüce Allah şöyle buyurmaktadır:
1. “Andolsun şiddetle çekip çıkaranlara.” Bunlar, ruhları şiddetle çekip çıkaran ve onları çıkarmak işine adeta dalan meleklerdir. Tâ ki ruh bedeninden çıksın ve amelinin karşılığını görsün.
2. “Yumuşaklıkla çıkaranlara.” Bunlar da meleklerdir. Bunlar da ruhları tam bir güçle ve şevkle çekip alırlar. Yahut da yumuşaklıkla çıkarmak mü’min ruhlar için, şiddetle çekip çıkarmak da kâfir ruhlar için söz konusu olabilir.
3. “Yüzüp gidenlere” Yani havada inip çıkarak gidip gelenlere;
4. “Yarışıp geçenlere” başkalarını geride bırakarak Yüce Allah’ın emrini yerine getirmeye çalışanlara ve vahyi Allah’ın peygamberlerine ulaştırmak için şeytanları -o vahiyden hırsızlayarak bir şey almasınlar diye- geride bırakanlara.
5. “İşleri düzenleyip yürütenlere ki…” Bunlar da Yüce Allah’ın, ulvi ve süfli âlemin pek çok işlerini idare etmek üzere görevlendirmiş olduğu meleklerdir ki yağmurlar, bitkiler, rüzgarlar, denizler, ceninler, canlılar, cennet, cehennem vs. bunlardan bazılarıdır.
6-7. “O gün sarsan” kıyametin kopması “sarsacak; arkasından onu izleyen (ikinci üfürüş)” yani hemen onun akabinde gelen ikinci sarsıntı “izleyecek.”
8-9. “O gün birtakım kalpler” görüp işittiklerinin korkusu ile dehşete kapıldığından “şiddetle çarpacaktır.”“Gözleri de zillet içinde yere bakacaktır.” Hakir ve zelil bir şekilde bakacaktır. Korku kalplerine hakim olacak, yürekleri dehşetle yerinden oynayacak. Üzüntü ve keder onları kuşatmış, pişmanlık dört bir yanlarını sarmış olacaktır.
10-11. Dünyada iken kâfirler yalanlamak sureti ile “derler ki: “Biz, tekrar ilk halimize mi döndürüleceğiz? Hem de çürümüş” ve dağılmış “kemikler olduktan sonra mı?”
12. “Öyleyse bu, (bizim için) ziyanlı bir dönüş olacaktır.” Yani Allah’ın öldükten sonra kendilerini diriltmesini, çürümüş kemikler haline geldikten sonra onları tekrar yaratmasını, Allah’ın kudretini bilmediklerinden ve O’na karşı küstahlıklarından dolayı uzak bir ihtimal olarak gördüler.
Yüce Allah ise bu işin kendisi için son derece kolay olduğunu açıklamak üzere şöyle buyurmaktadır:
13. “Halbuki o, ancak bir tek haykırıştır.” Bir defa Sûr’a üfürülecektir.
14. “Bir de bakmışsın ki hepsi” bütün yaratılmışlar “toprağın yüzüne çıkmışlar bile!” Ayağa kalkıp bekleyecekler. Yüce Allah, onları bir araya toplayacak, adaletli hükmü ile aralarında hükmedecek ve amellerinin karşılığını onlara verecektir.
Allah bersumpah dengan para malaikat yang mencabut nyawa orang-orang kafir dengan cara yang keras dan kasar.
Allah Uzvišeni kune se melekima koji čupaju duše nevjernika grubo i žestoko.
"Demi (malaikat-malaikat) yang mencabut (nyawa) dengan keras, dan demi (malaikat-malaikat) yang mencabut (nyawa) dengan lemah-lembut, dan demi (malaikat-malaikat) yang turun dari langit dengan cepat, dan demi (malaikat-malaikat) yang mendahului dengan kencang, dan demi (malaikat-malaikat) yang mengatur urusan (dunia). (Sesungguhnya kamu akan dibangkitkan) pada hari ketika tiupan pertama menggoncangkan alam, tiupan pertama itu diiringi oleh tiupan kedua. Hati manusia pada waktu itu sangat takut, pandangannya tunduk. (Orang-orang kafir) ber-kata, 'Apakah kami benar-benar dikembalikan kepada kehidupan yang semula? Apakah (akan dibangkitkan juga) apabila telah menjadi tulang belulang yang hancur lumat?' Mereka berkata, 'Kalau demikian, itu adalah suatu pengembalian yang merugikan.' Sesungguhnya pengembalian itu hanyalah dengan satu kali tiupan saja, maka dengan serta merta mereka hidup kembali di permuka-an bumi." (An-Nazi'at: 1-14).
Makkiyah
"Dengan Menyebut Nama Allah Yang Maha Pengasih Lagi Maha Penyayang."
(1-5) Sumpah-sumpah dengan para malaikat mulia dan pekerjaan mereka ini menunjukkan sempurnanya ketundukan mereka pada perintah Allah سبحانه وتعالى dan cepatnya mereka dalam melak-sanakannya. Kemungkinan yang menjadi obyek sumpah adalah pembalasan dan kebangkitan, karena setelahnya menyebutkan kondisi-kondisi Hari Kiamat. Dan kemungkinan juga obyek sum-pah dan yang disumpahkan sama. Allah سبحانه وتعالى bersumpah atas para malaikat karena beriman pada malaikat merupakan salah satu dari enam rukun iman dan karena menyebutkan pekerjaan mereka di sini mencakup balasan yang diemban oleh para malaikat pada saat kematian, sebelum dan sesudahnya. Allah سبحانه وتعالى berfirman, ﴾ وَٱلنَّٰزِعَٰتِ غَرۡقٗا ﴿ "Demi (malaikat-malaikat) yang mencabut (nyawa) dengan keras," me-reka adalah para malaikat yang mencabut nyawa dengan sekeras-kerasnya dan kencang dalam mencabutnya hingga ruh keluar dari raga, supaya diberi balasan atas amal perbuatannya.
﴾ وَٱلنَّٰشِطَٰتِ نَشۡطٗا ﴿ "Dan demi (malaikat-malaikat) yang mencabut (nyawa) dengan lemah-lembut," mereka juga para malaikat yang mencabut ruh dengan kuat dan giat. Atau yang dimaksudkan dengan lembut adalah bagi ruh orang-orang Mukmin sedangkan cabutan keras berlaku bagi ruh orang-orang kafir. ﴾ وَٱلسَّٰبِحَٰتِ سَبۡحٗا ﴿ "Dan demi (malaikat-malaikat) yang turun dari langit dengan cepat," yaitu para malaikat yang turun-naik di udara. ﴾ فَٱلسَّٰبِقَٰتِ ﴿ "Dan demi (malaikat-malaikat) yang mendahului" malaikat lainnya, ﴾ سَبۡقٗا ﴿ "dengan kencang," segera menunaikan perintah Allah سبحانه وتعالى dan mendahului para setan dalam menyampaikan wahyu kepada para rasul agar tidak dicuri. ﴾ فَٱلۡمُدَبِّرَٰتِ أَمۡرٗا ﴿ "Dan demi (malaikat-malaikat) yang mengatur urusan (dunia)," yakni, para malaikat yang ditugaskan oleh Allah سبحانه وتعالى untuk mengatur berbagai urusan alam atas dan alam bawah, seperti hujan, tumbuh-tumbuhan, angin, laut, janin, hewan, surga, neraka, dan tugas lainnya.
(6-9) ﴾ يَوۡمَ تَرۡجُفُ ٱلرَّاجِفَةُ ﴿ "(Sesungguhnya kamu akan dibangkitkan) pada hari ketika tiupan pertama menggoncangkan alam," itulah datang-nya Hari Kiamat, ﴾ تَتۡبَعُهَا ٱلرَّادِفَةُ ﴿ "tiupan pertama itu diiringi oleh tiupan kedua," yaitu goncangan lain yang mengiringi dan datang berikut-nya. ﴾ قُلُوبٞ يَوۡمَئِذٖ وَاجِفَةٌ ﴿ "Hati manusia pada waktu itu sangat takut," yakni takut karena dahsyatnya apa yang dilihat dan didengar. ﴾ أَبۡصَٰرُهَا خَٰشِعَةٞ ﴿ "Pandangannya tunduk," yakni hina dina, karena hati mereka telah dikuasai oleh rasa takut, penyesalan, serta kerugian.
(10-14) ﴾ يَقُولُونَ ﴿ "(Orang-orang kafir) berkata," di dunia seraya mendustakan, ﴾ أَءِنَّا لَمَرۡدُودُونَ فِي ٱلۡحَافِرَةِ 10 أَءِذَا كُنَّا عِظَٰمٗا نَّخِرَةٗ 11 ﴿ "Apakah kami benar-benar dikembalikan kepada kehidupan yang semula? Apakah (akan dibangkitkan juga) apabila telah menjadi tulang belulang yang hancur lumat?" Artinya, mereka menganggap mustahil bahwa Allah سبحانه وتعالى akan membangkitkan mereka dan mengembalikan mereka setelah mereka menjadi tulang belulang karena ketidaktahuan mereka akan kuasa Allah سبحانه وتعالى dan karena sikap sembrono mereka. Allah سبحانه وتعالى berfirman dalam menjelaskan mudahnya hal itu, ﴾ فَإِنَّمَا هِيَ زَجۡرَةٞ وَٰحِدَةٞ ﴿ "Sesungguhnya pengembalian itu hanyalah dengan satu kali tiupan saja," yakni, ditiupnya sangkakala, maka tiba-tiba semua manusia ﴾ بِٱلسَّاهِرَةِ ﴿ "hidup kembali di permukaan bumi," yakni berada di atas permukaan bumi seraya berdiri menatap, kemudian Allah سبحانه وتعالى me-ngumpulkan mereka semua dan memutuskan perkara di antara mereka dengan hukumNya yang Mahaadil lalu memberi mereka balasan.
The second quality of the angels:
وَالنَّاشِطَاتِ نَشْطًا (and by those [ angels ] who untie the knot [ of the souls of the believers ] smoothly, [ 2] ' The word nashitat is derived from nasht and it means 'to untie the knot'. This signifies 'to untie the knot of something which contains water or air, so that it may be released easily'. This is metaphor for drawing out the souls of the believers gently, unlike the souls of the infidels which are plucked out harshly. In this case too, the adverb 'smoothly' refers to the spiritual smoothness, and not to the physical experience. Sometimes, it happens that there is a delay at the time of death of a righteous believer. This may not be suspected to mean that he is undergoing some sort of suffering, although physically it may seem so. When the soul of an infidel is extracted, the entire scene of the punishment of barzakh comes in front of him. It is frightened by it, disperses throughout the body and tries to hide or escape. The angels forcefully extract the soul just as wet wool wrapped around a skewer is forcefully removed. When the soul of a believer is extracted, on the other hand, the reward, the blessings and the welcome news of the barzakh come in front of him.
Ngài thề bởi các vị Thiên Thần rút nhẹ linh hồn của những người có đức tin.
Ve Müminlerin ruhlarını kolaylıkla ve hafifçe çekip alan melekler adına yemin etmiştir.
Allah bersumpah dengan para malaikat yang mencabut nyawa orang-orang yang beriman dengan cara yang mudah dan gampang.
Al-lah jura por los ángeles que toman las almas de los creyentes con delicadeza y suavidad.
Sumumpa Siya sa mga anghel na humuhugot sa mga kaluluwa ng mga mananampalataya sa isang kadalian at isang kaginhawahan.
And He also takes an oath on the angels who gently remove the souls of the believers with ease and smoothness.
Allah prête aussi serment par les anges qui recueillent avec douceur et aisance les âmes des croyants.
I kune se melekima koji vade duše vjernika jednostavno i blago.
e giurò sugli angeli che sottraggono le anime dei credenti delicatamente e adagio,
Il prête également serment par les anges qui se déplacent des Cieux vers la Terre par ordre d’Allah.
Allah bersumpah dengan dengan para malaikat yang turun dari langit dengan cepat menuju bumi karena perintah Allah.
Ngài thề bởi các Thiên Thần lên xuống giữa các tầng trời và trái đất như bơi theo lệnh của Allah.
I kune se melekima koji plove i kreću se sa nebesa prema Zemlji, naredbom Allaha.
También jura por los ángeles que viajan del cielo a la Tierra por orden de Al-lah.
The third quality of the angels:
وَالسَّابِحَاتِ سَبْحًا (and by those who float [ in the atmosphere ] swiftly... 79:3). The word sabh literally means to 'swim' or 'float'. Here it signifies 'to glide along swiftly as in the sea where there is no mountain barrier'. The one who swims fast and goes far in swimming or a boatman who moves directly towards his final destination. The 'angels who float swiftly' refer to the quality of the angels of death who extract human souls and take them quickly towards the sky.
Sumumpa si Allāh sa mga anghel na lumalangoy mula sa langit patungong lupa ayon sa utos Niya.
He also takes an oath on the angels who float from the heavens to the earth, by the command of Allah.
Ve Allah’ın emriyle gökyüzünden yeryüzüne gelen melekler adına yemin etmiştir.
e giurò sugli angeli che glorificano dal cielo alla terra (durante la loro discesa e durante la loro ascesa) per ordine di Allāh,
And He also takes an oath on the angels who compete with one another to carry out the command of Allah.
Sumumpa Siya sa mga anghel na umuuna sa iba sa kanila sa pagganap sa utos ni Allāh.
The fourth quality of the angels:
فَالسَّابِقَاتِ سَبْقًا (then proceed forward quickly...79:4). According to Divine instruction, the angels do not delay in transporting the souls of people to their good or their bad abodes. The soul of a believer is transported to the atmosphere and blessings of Paradise, and that of an unbeliever to the atmosphere and torment of Hell.
Ngài thề bởi các Thiên Thần luôn tiên phong và nhanh chóng thi hành mệnh lệnh của Allah.
e giurò sugli angeli che gareggiano nell'eseguire l'ordine di Allāh,
Allah bersumpah dengan para malaikat yang saling berlomba dalam melaksanakan perintah Allah.
Ve Allah Teâlâ’nın emrini yerine getirmek için birbiriyle yarışan melekler adına yemin etmiştir.
Jura así mismo por los ángeles que compiten entre sí para cumplir el mandato de Al-lah.
I kune se melekima koji jedni druge pretiču u ispunjavanju Allahovih naredbi.
Il prête aussi serment par les anges qui s’empressent d’exécuter les ordres d’Allah.
Jura por los ángeles que ejecutan el decreto de Al-lah que les ha ordenado, es decir, los ángeles designados para las acciones de los siervos. Al-lah jura por todo eso, que ciertamente Él los resucitará para que rindan cuentas por sus acciones y sean retribuidos.
He also takes an oath on the angels who execute the decree of Allah that He has commanded them to, i.e. the angels appointed to the deeds of the servants. He takes an oath on all that, that He will definitely resurrect them for accounting and requital.
Sumumpa si Allāh sa mga anghel na nagpapatupad sa ipinag-utos Niya na pagpapasya Niya, tulad ng mga anghel na itinalaga sa mga gawain ng mga tao. Sumumpa Siya roon sa kabuuan niyon na talagang bubuhay nga Siya sa kanila para sa pagtutuos at pagganti,
e giurò sugli angeli che eseguono gli ordini che Allāh ha loro imposto per decreto, ad esempio gli angeli preposti alle azioni dei sudditi. Giurò su tutto ciò che li porterà tutti al Rendiconto e alla Retribuzione.
Il prête également serment par les anges qui assument les charges nobles qu’Allah leur confie, comme de surveiller les œuvres des serviteurs. Il prête serment par tout cela qu’Il les ressuscitera assurément afin de leur demander des comptes et de les rétribuer.
Ngài thề bởi các Thiên Thần phụng mệnh Allah chẳng hạn như các Thiên Thần trông coi các việc làm của đám bề tôi của Ngài; Ngài thề như thế để khẳng định rằng tất cả nhân loại sẽ được phục sinh và được xét xử thưởng phạt công minh.
The fifth quality of the angels:
فَالْمُدَبِّرَاتِ أَمْرًا (then manage [ to do ] everything [ they are ordered to do,]...79:5). In other words, the last task of these angels of death will be as follows: Those who are commanded to reward and comfort the deserving souls, will gather means of reward and comfort for them; and those who are commanded to punish and cause pain to [ the evil souls ] will organize means for that.
Reward and Punishment in the Grave
The Surah thus far confirms that at the time of death, the angels will arrive and extract human souls. Then they will take them to the sky and swiftly transport them to their abodes, the good souls to the good abode and the bad souls to the bad one. There they will organise means of reward or punishment and pain or comfort for them. The verses show that the reward and punishment will take place in the grave or barzakh. Thereafter the reward and punishment will be meted out on the Day of Judgment. Authentic Traditions give elaborate details of this. There is a lengthy Tradition of Sayyidna Bard' Ibn ` Azib cited in Mishkat-ul-Masabih with reference to Musnad of Ahmad.
Nafs [ Self ] Ruh [ Spirit - Soul ]: Qadi Thana'ullah's Research and Analysis
The readers are referred to a special research and analysis by the Baihaqi of his time, Qadi Thana'ullah Panipati, that was presented in this book under verse [ 29] of Surah Hijr. Here the learned commentator has added some more details which dispose of many doubts which arise from the above Tradition: The human soul is a refined body which permeates the dense material body. The [ ancient ] doctors and philosophers called it as ruh or soul. But the real spirit is an abstract substance and a subtle divine creature connected in a special way with this physical soul or nafs, the life of which is dependent on the Divine Spirit. The pure, abstract and non-material spirit is the life of the first soul on which depends the life of the body, and therefore it is called the 'soul of soul'. The real nature of the connection between these two kinds of soul is not known to anyone. It is known to Allah alone. Perhaps an illustration would clarify the matter. If we were to hold a mirror against the sun, then, despite that the sun is 149.6 million kilometers away from the earth, its reflection comes into the mirror. And because of the light, that too starts glowing like the sun. The same thing applies to the human soul. If it exerts itself in spiritual struggle and ascetic discipline in keeping with the teachings of [ Divine ] revelation, he will be enlightened. Otherwise he would be polluted with the bad effects of the physical body. This is the refined bodily soul that the angels transport to the heaven and transport him back with honours if he is enlightened. Otherwise the doors of the heaven are not opened for him and is thrown down from top. This is the refined bodily soul, the Tradition notes, which Allah created from dust and to it He will return him and from it. He resurrect him. It is this refined bodily soul that gets enlightened and becomes fragrant. But the same body can stink because of [ the filth on disbelief and idolatrous practices. The 'abstract spirit' is connected with the dense body through the refined bodily soul. The abstract spirit never dies. The reward or punishment of grave is experienced by the refined bodily soul which keeps connected with the grave whereas the abstract spirit remains in ` illiyyun, and it feels the effects of reward and punishment indirectly. Thus the statement that 'the soul is in the grave' is true in the sense that 'soul' in this context refers to the bodily soul. The statement that 'the soul is in ` Alam-ul-arwah or ` illiyyun' is also true, because the 'soul' in this context refers to ruh mujarrad or 'abstract spirit'. Thus it is possible to reconcile the apparently conflicting statements.
فَإِذَا هُم بِالسَّاهِرَةِ (and in no time they will be [ brought ] in the plain [ of hashr ]...79:14). The word sahirah refers to 'the surface of the earth'. When the earth will be re-created at Resurrection, it will be a completely level surface. There will be no mountain barriers, no buildings or caves. This is referred to as 'sahirah'.
The Holy Prophet ﷺ used to be hurt by the stubbornness of the obdurate rejecters of Resurrection. The next verses recount the story of Musa (علیہ السلام) and Fir'aun to console him, and to show that the adverse attitude of the pagans is not confined to him. The previous prophets have also faced similar situations, but they endured them with patience. The Holy Prophet ﷺ too should exercise patience and fortitude.
Ve Yüce Allah kulların amellerinden sorumlu olan melekler gibi, kendisinin takdir ettiği emirleri yerine getiren bütün melekler adına yemin etmiştir. Hesaba çekmek ve karşılıklarını vermek için onları yeniden dirilteceğine yemin etmiştir.
I kune se melekima koji izvršavaju Allahove naredbe i odredbe, poput meleka zaduženih za ljudska djela. Svim ovim se kune potvrđujući da će ih proživjeti radi obračuna, i kazne, odnosno nagrade.
Allah bersumpah dengan para malaikat yang melaksanakan perintah Allah untuk menerapkan kada-Nya, seperti malaikat yang diberi tugas mencatat amal perbuatan manusia. Allah bersumpah dengan itu semua bahwa Dia pasti akan membangkitkan mereka untuk perhitungan dan pembalasan amalan.
Il giorno in cui la terra tremerà al primo soffio,
sa araw na maaalog ang lupa sa sandali ng unang pag-ihip.
na Dan kada će se Zemlja zatresti, kada se prvi put u rog puhne.
On the day when the earth will tremble upon the first blowing of the horn.
Allah pasti membangkitkan kalian, yaitu pada hari ketika bumi berguncang di saat tiupan sangkakala pertama.
El día en que la Tierra se estremecerá con el primer toque de la trompeta.
O gün birinci üflemeyle yeryüzü sarsılır.
Le Jour où la Terre tremblera après le premier souffle
Vào Ngày tiếng còi thứ nhất Ra-jifah được hú lên làm kết thúc mọi sự tồn tại của thế giới trần gian.
habang sumusunod ang pag-ihip na ito sa ikalawang pag-ihip.
e a questo soffio seguirà un secondo soffio.
Bu üflemenin ardından ikinci üfleme gelir.
Tiếp theo là tiếng còi thứ hai Ra-difah, tiếng còi cho sự Phục Sinh.
qui sera immédiatement suivi du second.
Nakon ovog puhanja dolazi drugo.
The second blow will follow it.
Kemudian tiupan pertama ini diikuti dengan tiupan kedua.
Que será seguido por el segundo toque.
Ang mga puso ng mga tagatangging sumampalataya at mga suwail sa araw na iyon ay kinakabahan.
Los corazones de algunas personas se espantarán ese día.
The hearts of some people will be fearful on that day.
I cuori di alcune persone, in quel giorno, saranno terrorizzati,
Con tim của những kẻ vô đức tin và những kẻ hư đốn trong Ngày hôm đó sẽ kinh hãi
Toga dana će srca nevjernika i griješnika biti strahom ispunjena.
Hati orang-orang kafir dan orang-orang fasik pada hari itu merasa takut.
O gün kâfir ve günahkârların kalpleri korku içindedir.
Les cœurs de certains seront ce Jour-là emplis d’effroi
et leur humilité transparaîtra à leurs regards.
Na njihovim pogledima biće vidljivi znakovi poniženja.
Di mata mereka kelihatan tanda dan jejak kehinaan.
Onların gözlerinde zilletin izi görülür.
Nỗi lo sợ hiện rõ trên cặp mắt của họ.
e i segni dell'umiliazione saranno visibili sui loro volti.
Lumilitaw sa mga paningin ng mga ito ang bakas ng pagkaaba.
The effects of humiliation will be apparent on their faces.
Sus rostros se verán humillados.
Ils disaient: Retournerons-nous à la vie après notre mort?
Govorili su: Zar ćemo u život biti vraćeni nakon što umremo.
Mereka berkata, “Apakah mungkin kami kembali dihidupkan setelah kami mati?
They would say: “Will we be returned to life after we have died?”
Essi dicevano: "Torneremo forse in vita dopo la morte?!
Những kẻ phủ nhận sự Phục Sinh thường nói: Há chúng tôi sẽ được sống lại sau khi chúng tôi đã chết ư?
Şöyle diyorlardı: “Öldükten sonra tekrar hayata mı döneceğiz?"
Sila dati ay nagsasabi: "Babalik kaya kami sa buhay matapos na namatay kami?
Dirán: “¿Seremos resucitados después de la muerte?”
Apakah jika kami telah menjadi tulang-belulang yang hancur, bisakah kami dikembalikan seperti semula?”
Anche se saremo ossa corrose e vuote, torneremo in vita?!"
“When we will become decomposed, empty bones, will we be returned then?!”
Kể cả khi xương cốt chúng tôi đã bị rã mục nhưng vẫn có thể sống lại lần nửa ư?
“Çürümüş boş kemik yığını olmamızın ardından geri mi döneceğiz?"
Kapag ba kami ay naging mga butong nabulok na hungkag, babalik pa kami matapos niyon?"
Zar ćemo povraćeni biti, kada kosti oronule postanemo?
“Cuando nos convirtamos en huesos descompuestos y secos, ¿Entonces seremos resucitados?”
Après être devenus des ossements en décomposition et poreux, reviendrons-nous à l’état où nous étions?
Ils disaient: Si nous revenions à l’état où nous étions, ce serait assurément une perte.
Şöyle dediler: “Eğer bir daha geri dönersek, bu dönüş sahibi için bir hüsran, bir aldanış olur.”
Dicen: “Si fuéramos resucitamos, sería nuestra perdición, y la persona que resucita estaría arruinada”.
Dissero: "Se tornassimo in vita, sarebbe una sconfitta e una sofferenza per chi la subirà"
Magsasabi sila: "Kapag bumalik tayo, ang pagbabalik na iyon ay magiging lugi, na nadaya ang bumabalik."
Mereka berkata, “Jika kami dikembalikan seperti semula, sungguh pengembalian itu merupakan suatu kerugian.”
They say: “If we are returned, that return will be a loss, and the person returning will be defrauded.”
Họ nói giễu cợt: Nếu như vậy thì chúng tôi thực sự đã thất bại thảm hại rồi.
Govorili su: kada budemo vraćeno, taj povratak će propast i gubitak donijeti.
La Ressuscitation sera facile: elle surviendra suite à une simple sommation donnée par l’ange chargé de souffler dans la Trompe.
Yeniden diriliş işi çok kolaydır. O sadece Sûr'a üflemekle sorumlu melekten gelen bir haykırıştır.
Perkara kebangkitan itu adalah perkara mudah, itu hanyalah berupa sekali tiupan dari malaikat yang ditugaskan untuk meniup sangkakala.
Pitanje proživljenja je jednostavno, to je samo jedan glas meleka zaduženog za puhanje u rog.
Quả thật, sự Phục Sinh rất đơn giản chỉ cần một tiếng còi duy nhất được hụ lên do Thiên Thần thổi còi đảm nhận.
The matter of the resurrection is easy. It will only be a single scream from the angel appointed to blow.
L'evento della Resurrezione è semplice, non vi sarà altro che un solo Grido da parte dell'angelo addetto a soffiare.
La resurrección no será sino un solo grito del ángel designado para tocar.
Ang kalagayan ng pagbubuhay ay madali, sapagkat ito ay nag-iisang sigaw lamang mula sa anghel na itinalaga sa pag-ihip,
Quando verranno radunati, eccoli tutti tornare in vita, nelle tombe, dopo essere stati seppelliti.
Entonces, de pronto, todos estarán con vida sobre la faz de la Tierra, después de haber estado muertos.
Every year we experience periods of calm weather followed by gales bringing clouds and rainstorms. Soon it is clearly visible that where the land was desolate, a new world has sprung up. This event of nature indicates the possibility of the Hereafter. This shows in symbolic fashion that the emergence of the Hereafter from the present world is just as possible as the emergence of lush green foliage from dry barren land.
a oni će već biti živi na zemljinoj površini, nakon što su ležali mrtvi u njenoj unutrašnjosti.
Yerin altında ölü oldukları halde, bir anda bütün hepsi yeryüzünün üzerinde canlanıverirler.
Ngay lúc đó, tất cả những ai từng sống trên mặt đất sống trở lại sau khi chúng đã ở trong lòng đất.
Then suddenly, everyone will be alive on the face of the earth, after they were dead within it.
C’est alors que tous les morts qui étaient inhumés redeviendront vivants.
Tiba-tiba semua kembali hidup di atas bumi setelah sebelumnya mereka mati terkubur di bawah tanah.
saka biglang ang lahat ay mga buhay sa ibabaw ng lupa matapos na sila dati ay mga patay sa ilalim nito.
"Sudahkah sampai kepadamu (ya Muhammad) kisah Musa? Tatkala Rabbnya memanggilnya di lembah suci, yaitu lembah Thuwa; 'Pergilah kamu kepada Fir'aun, sesungguhnya dia telah melampaui batas, dan katakanlah (kepada Fir'aun), 'Adakah keinginan bagimu untuk membersihkan diri (dari kesesatan). Dan kamu akan kupimpin ke jalan Rabbmu agar supaya kamu takut kepadaNya.' Lalu Musa memperlihatkan kepadanya mukjizat yang besar. Tetapi Fir'aun mendustakan dan mendurhakai. Kemudian dia berpaling seraya berusaha menantang (Musa). Maka ia mengum-pulkan (pembesar-pembesarnya) lalu berseru memanggil kaumnya, (seraya) berkata, 'Akulah Rabbmu yang paling tinggi.' Maka Allah mengazabnya dengan azab di akhirat dan azab di dunia. Sesung-guhnya pada yang demikian itu terdapat pelajaran bagi orang yang takut (kepada Rabbnya)." (An-Nazi'at: 15-26).
(15-25) Allah سبحانه وتعالى berfirman kepada NabiNya Muhammad a, ﴾ هَلۡ أَتَىٰكَ حَدِيثُ مُوسَىٰٓ ﴿ "Sudahkah sampai kepadamu (ya Muhammad) kisah Musa?" Ini adalah pertanyaan atas urusan besar yang pasti terjadi. Apakah berita tentangnya telah sampai? ﴾ إِذۡ نَادَىٰهُ رَبُّهُۥ بِٱلۡوَادِ ٱلۡمُقَدَّسِ طُوًى ﴿ "Tat-kala Rabbnya memanggilnya di lembah suci, yaitu lembah Thuwa," yakni tempat di mana Allah سبحانه وتعالى berbicara dengan Musa عليه السلام dan memberi karunia risalah pada beliau. Allah سبحانه وتعالى mengutus beliau dengan wahyu dan menguji beliau, ﴾ ٱذۡهَبۡ إِلَىٰ فِرۡعَوۡنَ إِنَّهُۥ طَغَىٰ ﴿ "Pergilah kamu kepada Fir'aun, sesungguhnya dia telah melampaui batas," yakni, meski ia melampaui batas, berbuat syirik dan durhaka, berkatalah padanya dengan lemah lembut, semoga ia ingat atau takut. ﴾ فَقُلۡ هَل لَّكَ إِلَىٰٓ أَن تَزَكَّىٰ ﴿ "Dan ka-takanlah (kepada Fir'aun), 'Adakah keinginan bagimu untuk membersih-kan diri (dari kesesatan)'," apakah pada dirimu terdapat sifat terpuji dan indah yang diperebutkan oleh orang-orang berakal? Yaitu dengan menyucikan dirimu dari kotoran kufur dan tindakan yang melampaui batas menuju keimanan dan amal baik. ﴾ وَأَهۡدِيَكَ إِلَىٰ رَبِّكَ ﴿ "Dan kamu akan kupimpin ke jalan Rabbmu," yakni aku tunjukkan padaNya dan aku jelaskan faktor-faktor keridhaanNya padamu dan juga faktor-faktor kemurkaanNya, ﴾ فَتَخۡشَىٰ ﴿ "agar supaya kamu takut" kepada Allah سبحانه وتعالى bila kau mengetahui jalan yang lurus. Fir'aun enggan atas seruan Musa. ﴾ فَأَرَىٰهُ ٱلۡأٓيَةَ ٱلۡكُبۡرَىٰ ﴿ "Lalu Musa memperlihatkan kepadanya mukjizat yang besar," yaitu jenis tanda-tanda kebesaran yang agung yang tidak menafikan mukjizat-mukjizat lain yang beragam.
﴾ فَأَلۡقَىٰ عَصَاهُ فَإِذَا هِيَ ثُعۡبَانٞ مُّبِينٞ 107 وَنَزَعَ يَدَهُۥ فَإِذَا هِيَ بَيۡضَآءُ لِلنَّٰظِرِينَ 108 ﴿
"Maka Musa menjatuhkan tongkatnya, lalu seketika itu juga tong-kat itu menjadi ular yang sebenarnya. Dan ia mengeluarkan tangannya, maka seketika itu juga tangan itu menjadi putih bercahaya (kelihatan) oleh orang-orang yang melihatnya." (Al-A'raf: 107-108).
﴾ فَكَذَّبَ ﴿ "Tetapi Fir'aun mendustakan" kebenaran ﴾ وَعَصَىٰ ﴿ "dan mendurhakai" perintah. ﴾ ثُمَّ أَدۡبَرَ يَسۡعَىٰ ﴿ "Kemudian dia berpaling seraya berusaha menantang (Musa)," yaitu berusaha melawan kebenaran dan memeranginya. ﴾ فَحَشَرَ ﴿ "Maka ia mengumpulkan (pembesar-pem-besarnya)," yakni dari tentaranya, ﴾ فَنَادَىٰ 23 فَقَالَ أَنَا۠ رَبُّكُمُ ٱلۡأَعۡلَىٰ ﴿ "lalu berseru memanggil kaumnya (seraya) berkata, 'Akulah Rabbmu yang paling tinggi'." Kaumnya tunduk pada Fir'aun dan mengakui kebatilan Musa عليه السلام. Ketika Fir'aun meremehkan Musa عليه السلام, ﴾ فَأَخَذَهُ ٱللَّهُ نَكَالَ ٱلۡأٓخِرَةِ وَٱلۡأُولَىٰٓ ﴿ "maka Allah mengazabnya dengan azab di akhirat dan azab di dunia," yakni, Allah سبحانه وتعالى menjadikan hukuman terhadapnya sebagai petunjuk dan peringatan keras, serta untuk menjelaskan azab dunia-akhirat.
(26) ﴾ إِنَّ فِي ذَٰلِكَ لَعِبۡرَةٗ لِّمَن يَخۡشَىٰٓ ﴿ "Sesungguhnya pada yang demikian itu terdapat pelajaran bagi orang yang takut (kepada Rabbnya)," karena orang yang takut kepada Allah سبحانه وتعالى adalah orang yang mendapat-kan manfaat dari tanda-tanda kebesaran serta pelajaran-pelajaran. Ketika mengetahui hukuman dan azab Fir'aun, ia mengetahui bahwa semua orang yang menyombongkan diri, durhaka, dan menentang Allah Yang Mahatinggi akan mendapatkan siksaan di dunia dan di akhirat. Sedangkan orang yang rasa takutnya pada Allah سبحانه وتعالى lenyap dari hatinya, meski semua tanda kebesaran datang padanya, maka ia tetap tidak akan beriman.
Da li ti je stigla, o Poslaniče, vijest o Musau i njegovom Gospodaru, kao i vijest o njemu i neprijatelju njegovom, faraonu?
-Ey Peygamber!- Musa’nın, Rabbiyle ve düşmanı olan Firavun'la ilgili haberi sana geldi mi?
Ngươi - hỡi Thiên Sứ - có nghe về câu chuyện của Musa với Thượng Đế Y và với kẻ thù của Y là Fir'awn chưa?
Ô Messager, le récit de Moïse avec son Seigneur et son ennemi Pharaon t’est-il parvenu?
15- Mûsâ’nın haberi sana geldi mi?
16- Hani Rabbi, ona mukaddes Tuvâ vadisinde şöyle seslenmişti:
17- “Firavun’a git! Çünkü o, pek azmıştır.”
18- “(Ona) de ki: “Sen kendini arındırmak ister misin?”
19- “(İster misin ki) sana Rabbine giden yolu göstereyim de (O’ndan) korkasın.”
20- Musa ona en büyük mucizeyi gösterdi.
21- Fakat o, yalanlayıp isyan etti.
22- Sonra da yüz çevirip (Musa’ya karşı) çalışmaya koyuldu.
23- Derken (adamlarını) toplayıp seslendi.
24- “Ben, sizin en yüce Rabbinizim!” dedi.
25- Bunun üzerine Allah da onu hem âhiret, hem de dünya azabı ile (ansızın) yakaladı.
26- Hiç şüphesiz bunda (Allah'tan) korkan kimseler için bir ibret vardır.
15-16. Yüce Allah, Peygamberi Muhammed sallallahu aleyhi ve sellem’e hitaben şöyle buyurmaktadır:“Mûsâ’nın haberi sana geldi mi?” Bu, kesinlikle vuku bulmuş olan pek büyük bir olaya dair bir sorudur. Yani “Rabbi”nin “ona mukaddes Tuvâ vadisinde” seslenişine dair haberi sana ulaştı mı?
Tuvâ, Yüce Allah’ın Musa ile konuşup ona risâletini lütfettiği, vahyini gönderdiği ve onu seçtiği yerin adıdır. Ona şöyle demişti:
17. “Firavun’a git! Çünkü o pek azmıştır.” Yani sen git de ona azgınlığından, şirk ve isyanından vazgeçmesini yumuşak sözlerle ve kaba olmayan ifadelerle bildir. Belki “öğüt alır yahut korkar”(Tâ-Hâ, 20/44)
18. Ona “de ki: Sen kendini arındırmak ister misin?” Özlü akıl sahiplerinin elde etmek için birbirleri ile yarıştıkları, övülmeye değer güzel bir haslete sahip olmaya ne dersin? Ki bu da nefsini küfür ve azgınlıktan arındırarak iman ve salih amele yönelmektir.
19. “İster misin ki sana Rabbine giden yolu göstereyim” Onun nelerden razı olduğunu, nelerin O’nu gazaplandırdığını sana açıklayayım “da” dosdoğru yolu öğrenmek suretiyle Allah'tan “korkasın.”
Ancak Firavun Mûsâ’nın davetini kabul etmedi.
20. “Musa ona en büyük mucizeyi gösterdi.” Yani tür olarak en büyük mucizeyi gösterdi. Bu ifade, bu mucizelerin birden çok olmasına aykırı değildir:“Bunun üzerine asasını bıraktı, o da hemen aşikar ve kocaman bir yılan oluverdi. Elini (yakasından sokup geri) çıkardığında o, bakanlara bembeyaz görünüverdi.”(eş-Şuarâ, 26/32-33)
21-22. “Fakat o” hakkı “yalanlayıp” emre “isyan etti. Sonra da yüz çevirip” hakka karşı çıkmak ve onunla savaşmak hususunda olanca gücü ile “çalışmaya koyuldu.”
23-24. “Derken” askerlerini “toplayıp seslendi.” Onlara: “Ben sizin en yüce Rabbinizim, dedi.” Onlar da ona itaat ettiler. O, onları küçümseyip hafife aldı, onlar da onun bu batıl iddiasını kabul ettiler.
25. “Bunun üzerine Allah da onu hem âhiret, hem de dünya azabı ile yakaladı.” Allah, onun uğradığı cezayı, dünya ve âhiret cezasını açıklayan bir delil ve isyandan alıkoyan açık bir uyarı kıldı.
26. Çünkü Allah’ın âyetlerinden asıl yararlanan ve ibret alanlar, Allah’tan korkandır. O, Firavun’un âkıbetini gördü mü büyüklük taslayıp isyan eden, en yüce ve mutlak egemene karşı savaş açanların, dünyada da âhirette de O’nun tarafından cezalandırılacağını bilir. Allah korkusunun kalbinde yer etmediği kimseye ise her türlü delil ve mucize gelecek olsa dahi o iman etmez.
Mentioning the Story of Musa and that it is a Lesson for Those Who fear Allah
Allah informs His Messenger Muhammad ﷺ about His Messenger Musa. He mentions that he sent Musa to Fir`awn and He aided him with miracles. Yet, even after this, Fir`awn continued in his disbelief and transgression until Allah seized him with a mighty and powerful punishment. Thus is the punishment of whoever opposes you (Muhammad ﷺ) and rejects that which you have been sent with. This is why Allah says at the end of the story,
إِنَّ فِى ذَلِكَ لَعِبْرَةً لِّمَن يَخْشَى
(In this is a Lesson for whoever fears.) Allah begins by saying,
هَلْ أَتَاكَ حَدِيثُ مُوسَى
(Has there come to you the story of Musa) meaning, have you heard of his story
إِذْ نَادَاهُ رَبُّهُ
(When his Lord called him) meaning, He called out speaking to him.
بِالْوَادِ الْمُقَدَّسِ
(in the holy valley) meaning purified
طُوًى
(Tuwa) According to what is correct, it is the name of a valley, as preceded in Surah Ta Ha. So, He said to him:
اذْهَبْ إِلَى فِرْعَوْنَ إِنَّهُ طَغَى
(Go to Fir`awn; verily, he has transgressed all bounds.) meaning, he has become haughty, rebellious and arrogant.
فَقُلْ هَل لَّكَ إِلَى أَن تَزَكَّى
(And say to him: "Would you purify yourself") meaning, say to him, "Will you respond to the path and way that will purify you" This means, `will you submit (accept Islam) and be obedient'
وَأَهْدِيَكَ إِلَى رَبِّكَ
(And that I guide to your Lord,) meaning, `I will guide you to the worship of your Lord.'
فَتَخْشَى
(so that you fear) meaning, `so that your heart will become humble, obedient, and submissive to Him after it was hard, evil, and far away from goodness.'
فَأَرَاهُ الاٌّيَةَ الْكُبْرَى
(Then he showed him the great sign.) This means that Musa showed him -- along with this truthful call -- a strong evidence and a clear proof of the truthfulness of what he had come up with from Allah.
فَكَذَّبَ وَعَصَى
(But he denied and disobeyed.) meaning, he (Fir`awn) rejected the truth and opposed what Musa commanded him with of obedience. So what happened with him was that his heart disbelieved, and Musa (i.e., his call) could not internally or externally affect it. Along with this, his knowledge that what Musa had come to him with was the truth, did not necessitate his being a believer in it. This is because recognition is the knowledge of the heart, and faith is its action. And it (faith) is to comply with the truth and submit to it. Concerning Allah's statement,
ثُمَّ أَدْبَرَ يَسْعَى
(Then he turned back, striving.) meaning, in responding to the truth with falsehood. This was by his gathering the group of magicians in order to confront that which Musa had come up with of spectacular miracles.
فَحَشَرَ فَنَادَى
(So he gathered (his people) and called out) meaning, among his people.
فَقَالَ أَنَاْ رَبُّكُمُ الاٌّعْلَى
(Saying; I am your lord, most high.") Ibn `Abbas and Mujahid both said, "This is the word which Fir`awn said after he said,
مَا عَلِمْتُ لَكُمْ مِّنْ إِلَـهٍ غَيْرِى
(`I have not known of any other god for you all other than me) for the past forty years."' Allah then says,
فَأَخَذَهُ اللَّهُ نَكَالَ الاٌّخِرَةِ وَالاٍّوْلَى
(So Allah seized him with a punishing example for the Hereafter and the first (life). ) meaning, Allah avenged Himself against him with a severe vengeance, and He made an example and admonition of him for those rebellious people in the world who are like him.
وَيَوْمَ الْقِيَـمَةِ بِئْسَ الرِّفْدُ الْمَرْفُودُ
(And on the Day of Resurrection, evil indeed is the gift gifted i.e., the curse (in this world) pursued by another curse (in this world) pursued by another curse (in the Hereafter).) (11:99) This is as Allah says,
وَجَعَلْنَـهُمْ أَئِمَّةً يَدْعُونَ إِلَى النَّارِ وَيَوْمَ الْقِيـمَةِ لاَ يُنصَرُونَ
(And We made them leaders inviting to the Fire: and on the Day of Resurrection, they will not be helped.) (28:41) Allah said;
إِنَّ فِى ذَلِكَ لَعِبْرَةً لِّمَن يَخْشَى
(In this is a lesson for whoever fears.)
O Messenger! Has the news of Moses, his Lord and enemy, Pharaoh, come to you?
Dumating kaya sa iyo, O Sugo, ang ulat hinggil kay Moises kaugnay sa Panginoon niya at kaugnay sa kaaway niyang si Paraon?
Ti è giunta, o Messaggero, la storia di Mūsā con il suo Dio e con il suo nemico, il Faraone?!
¡Mensajero! ¿Ha llegado a ustedes la historia de Moisés u, su Señor y su enemigo, el Faraón?
Apakah telah datang kepadamu -wahai Rasul- berita tentang Musa dengan Tuhannya dan bersama musuhnya, Firaun?!
Lorsque son Seigneur l’appela dans Ṭuwâ, la vallée purifiée.
Quando il suo Dio gloria Sua lo chiamò nella Valle sacra di Ţuā.
When his Lord may He be glorified called out to him at the blessed valley of Tuwa.
Tại thung lũng linh thiêng Tuwa, Allah đã gọi Musa.
Rabbi ona, arındırılmış Tuva vadisinde seslenmişti.
Nang nanawagan sa kanya ang Panginoon niya – kaluwalhatian sa Kanya – sa dinalisay na lambak ng Ṭuwā:
Cuando su Señor, glorificado sea, lo llamó en el valle sagrado de Tuwa.
kada ga je njegov Gospodar zovnuo dok je bio u svetoj dolini Tuva.
Tatkala Tuhannya -Subḥānahu wa Ta'ālā- memanggilnya di lembah Ṭuwā yang suci.
Nagsabi sa kanya hinggil sa sinabi: "Magtungo ka kay Paraon; tunay na siya ay lumampas sa hangganan sa paglabag sa katarungan at pagmamalaki.
Una de las cosas que le dijo fue: “Ve ante el Faraón; en verdad ha transgredido los límites de la opresión y la arrogancia”.
Tra le cose che Egli gli disse: "Vai dal Faraone, in verità egli ha superato ogni limite di ingiustizia e arroganza"
Among the things He said to him was: “Go to Pharaoh; indeed, he has trespassed the limits of oppression and arrogance.”
Ngươi hãy đi gặp Fir’awn (bạo chúa Pharaon), quả thật hắn đã vượt quá mức giới hạn trong tội lỗi và ngạo mạn.
Rekao mu je, između ostalog: Otiđi faraonu, jer on je prešao granicu u nepravdi i oholosti.
Allah berfirman kepadanya, “Pergilah ke Firaun! Sesungguhnya ia telah melampaui batas dalam kezaliman dan kesombongan.
Allah dit, entre autres paroles, à Moïse: Vas auprès de Pharaon. Il outrepassa les limites de l’injustice et de l’arrogance.
Söyledikleri arasında şunu dedi: “Firavun'a git! Şüphesiz o zulüm ve kibirlenmekte haddini aştı.''
Ngươi hãy nói với hắn: Ngài - hỡi Fir'awn - có muốn được tẩy sạch tội lỗi không?
Ve ona de ki: "Ey Firavun! Küfür ve günahlardan arınmak ister misin?''
Pa mu reci: da li želiš, o faraonu, da se očistiš od nevjerovanja i griješenja?
Puis dis-lui: Ô Pharaon, ne voudrais-tu pas te purifier de la mécréance et des péchés?
Lalu katakanlah kepadanya, "Tidakkah engkau -wahai Firaun- ingin menyucikan diri dari kekufuran dan kemaksiatan?
Saka magsabi ka sa kanya: Ibig mo kaya, O Paraon, na magpakadalisay ka mula sa kawalang-pananampalataya at mga pagsuway?
“Dile: ‘¡Faraón! ¿Quieres purificarte de la incredulidad y los pecados?’
Digli: "O Faraone, non vuoi forse purificarti dalla miscredenza e dai peccati?"
“Then say to him: “O Pharaoh! Do you want to purify yourself from disbelief and sins?”
“I will guide you to your Lord who has created you and provided for you so that you can fear Him and act according to His pleasure, together with refraining from things that cause His wrath.”
Ta sẽ hướng dẫn bệ hạ trở về gặp Thượng Đế của mình, Đấng đã tạo ra bệ hạ, nuôi dưỡng bệ hạ. Sự hướng dẫn sẽ khiến bệ hạ biết kính sợ Thượng Đế mà biết làm Ngài hài lòng và biết tránh xa điều làm Ngài giận dữ.
“Te guiaré a tu Señor, Quien te ha creado y provisto, para que puedas temerle y actuar conforme a Su complacencia, y alejarte de las cosas que causan Su enojo”.
Ti guiderò al tuo Dio, Colui che ti creò e che ti protesse, in modo da temerLo e fare ciò che Lo compiace, così da non incorrere nella Sua ira.
Aku akan menunjukkan kepadamu jalan menuju Tuhan yang telah menciptakanmu dan memeliharamu, sehingga engkau takut kepada-Nya, lalu engkau mengerjakan perbuatan yang diridai-Nya dan menghindari perbuatan yang menjadikan-Nya murka."
i da te uputim ka tvome Gospodaru koji te stvorio i koji se o tebi brine, pa da Ga se bojiš, te da radiš djela kojima je On zadovoljan i da se kloniš onoga što izaziva Njegovu srdžbu.
at [na] gumabay ako sa iyo tungo sa Panginoon mo na lumikha sa iyo at nag-alaga sa iyo para matakot ka sa Kanya para gumawa ka ng nagpapalugod sa Kanya at umiwas ka sa nagpapainis sa Kanya?"
Seni yaratan ve gözeten Rabbine yönlendireyim ki, böylece O'ndan korkarak razı olduğu işleri yapar ve onu öfkelendiren işlerden kaçınırsın.
Voudrais-tu aussi que je t’oriente vers ton Seigneur qui t’a créé et t’a entouré de sollicitude, afin que tu Le redoutes et que tu œuvres alors de manière à le satisfaire et que tu renonces à ce qui le met en colère?
Pa mu je Musa alejhi selam, pokazao najveće znamenje koje upućuje da je on istiniti poslanik od svoga Gospodara, a to su ruka i štap.
Musa -aleyhisselam- ona, kendisinin Rabbinden gelen bir elçi olduğuna delalet eden büyük mucizeleri gösterdi. Bunlar el ve asa mucizeleridir.
Musa -'alaihissalām- pun memperlihatkan kepadanya mukjizat agung yang menunjukkan bahwa dia adalah utusan dari Tuhannya, yaitu tangan dan tongkat.
Moïse lui montra alors le signe majeur démontrant qu’il est envoyé de la part de son Seigneur: la main et le bâton.
Musa đã cho Fir’awn thấy các phép lạ vĩ đại chứng minh sứ mạng của Y, đó là cây gậy và bàn tay.
Moses (peace be upon him) then showed him the great miracle that proved he was a Messenger from his Lord, i.e. the Hand and the Staff.
Mūsā, pace a lui, gli mostrò il grande miracolo, che provava che Egli era un messaggero del suo Dio, ovvero la mano e il bastone.
Moisés u le mostró un gran milagro que demostraba que él era un Mensajero de su Señor, que consistió en la mano resplandeciente y la vara que se transformó en serpiente.
Kaya naglantad kay Paraon si Moises – sumakanya ang pagbati ng kapayapaan – ng palatandaang pinakadakila na nagpapatunay na siya ay isang sugo mula sa Panginoon niya. Ito ay ang kamay at ang tungkod.
međutim, faraon je negirao taj znak i oglušio se o naredbu Musaa, alejhi selam.
Namun, tanggapan dari Firaun hanyalah pendustaan terhadap mukjizat ini dan ia mendurhakai apa yang diperintahkan oleh Musa -'alaihissalām- kepadanya.
ngunit walang nangyari kay Paraon kundi ito ay nagpasinungaling sa palatandaang ito at sumuway sa ipinag-utos dito ni Moises – sumakanya ang pagbati ng kapayapaan.
Pharaoh did not do anything except reject these signs, and disobeyed the instruction Moses (peace be upon him) gave to him.
Firavun ise bu mucizeleri yalanlayıp, Musa -aleyhisselam-'ın ona emrettiğine karşı gelmekten başka bir şey yapmadı.
Seulement, Moïse ne fit que traiter ce signe de mensonge et désobéir à ce que lui avait ordonné Moïse.
El Faraón no hizo sino rechazar estos signos y desobedeció la orden que Moisés u le dio.
Ma il Faraone non fece altro che smentire questi Segni e disobbedì all'ordine di Mūsā, pace a lui,
Nhưng tên bạo chúa Fir’awn đã phủ nhận các dấu lạ này và không theo điều mà Musa mời gọi.
Luego rechazó lo que Moisés u le había transmitido de su Señor.
Kemudian ia berpaling dari keimanan terhadap apa yang dibawa oleh Musa -'alaihissalām- sembari bersungguh-sungguh menjalankan kemaksiatan kepada Allah dan menentang kebenaran.
He then turned away from bringing faith in what Moses had brought.
Poi si allontanò dalla fede in ciò che Mosè, la pace su di lui, impegnandosi nella disobbedienza di Allāh, e opporsi alla retta via
Nhưng rồi hắn ngoảnh mặt quay lưng với những gì Musa mang đến và càng làm trái lệnh Allah và chống đối chân lý.
Ensuite, il tourna le dos à ce que lui exposa Moïse,
Pagkatapos umayaw siya sa pananampalataya sa inihatid ni Moises – sumakanya ang pagbati ng kapayapaan – habang nagsisikap sa pagsuway kay Allāh at pagkontra sa katotohanan.
Zatim se okrenuo od vjerovanja kojem je Musa pozivao, te se još više posvetio grijesima, negirajući istinu.
Sonra da Mûsâ’nın getirdiklerine iman etmekten yüz çevirerek Allah'a isyan etmeye ve hakka muhalefet etmeye çalıştı.
Y centró su atención en movilizar a sus ejércitos para vencer a Moisés. Llamó a su gente y le dijo:
Così radunò il suo popolo e i suoi seguaci per sconfiggere Mosè, la pace sia su di lui, così gridò dicendo:
retourna rassembler ses soldats afin d’affronter Moïse et dit aux siens:
potom je skupio svoj narod i sljedbenike, kako bi nadvladao Musaa, pa je povikao, govoreći im:
Kaya nagtipon siya sa mga tao niya at mga tagasunod niya sa pakikipanaig kay Moises – sumakanya ang pagbati ng kapayapaan – saka nanawagan, na nagsasabi:
Sonra da Mûsâ’ya galip gelmek için kavmini ve yandaşlarını toplayarak onlara şöyle seslendi:
And turned his attention to mobilising his armies to overpower Moses. He called out to his people, saying:
Justru ia mengumpulkan kaum dan pengikutnya untuk mengalahkan Musa -'alaihissalām-, lalu ia menyeru kaumnya dengan mengatakan,
Hắn ra lệnh triệu tập người dân và quần thần của hắn để đánh bại Musa, hắn hô gọi, bảo:
"Sizin en üstün Rabbiniz benim! Siz, benden başkasına itaat edemezsiniz."
“Aku adalah tuhan kalian yang tertinggi, sebab itu kalian tidak boleh taat kepada selainku.”
Je suis votre Seigneur, le Plus-Haut. Vous ne devez d’obéissance à personne d’autre que moi.
Ja sam vaš uzvišeni gospodar, a vi se morate samo meni pokoravati.
[saka nagsabi:] "Ako ay ang panginoon ninyong pinakamataas kaya walang pagtalima sa iba pa sa akin sa inyo."
Hắn nói: Ta chính là thượng đế của các ngươi, không được tuân lệnh ai khác ngoài ta.
"In verità, io sono la vostra più grande divinità, a nessuno è dovuta obbedienza all'infuori di me".
“I am your highest Lord; you are not to be obedient to anyone except me.”
“Yo soy su Señor supremo, solo me deben obediencia a mí”.
Allah lui infligea alors la punition de la noyade dans le bas monde, et dans l’au-delà Il lui infligera le plus sévère des châtiments.
Thế là Allah đã trừng phạt hắn trên thế gian, đó là Ngài nhấn chìm hắn trong biển; còn ở Đời Sau, Ngài sẽ tống hắn vào hình phạt khủng khiếp.
Allah ga je kaznio na dunjaluku tako što ga je u moru potopio, a kaznit će ga i na onome svijetu, uvodeći ga u najtežu patnju.
Entonces Al-lah lo tomó y como castigo lo ahogó en este mundo, y lo castigará en el Más Allá con el castigo más severo.
فَأَخَذَهُ اللَّـهُ نَكَالَ الْآخِرَةِ وَالْأُولَىٰ (So, Allah seized him for the deterrent punishment in the Hereafter and the present world....79:25). The word nakal means an 'exemplary punishment' or 'an extremely severe punishment given to an offender to deter others against committing a similar offence or sin'. The phrase 'punishment of the 'akhirah' refers to the punishment of the Hereafter that will be meted out to Fir'aun (the Pharaoh). The phrase 'punishment of the 'al a' refers to the punishment meted out to Fir'aun (the Pharaoh) and his army in this world whereby they were destroyed by drowning.
Further, the Qur'an again disposes of the doubt of the rejecters of resurrection who pose the question: "Are we going to be brought back to our former state (of life)? Is it when we will have turned into decayed bones?" [ 10-11] In other words, this is a negative rhetorical question. They purport to say that it is not possible for them to be restored to life after death when they have become perished and worm-eaten bones. Allah responds that the Supreme Creator, Who drew out this universe without any pre-existing matter and without any instrument, certainly has the Supreme power to give existence to things after destroying them. Why should it be a surprise?
In the verses that follow, the horrors of the Day of Judgment are depicted. It is mentioned that on that Day, every person will be presented with his deeds. Described also are the abodes of the inmates of Paradise and Hell. Towards the end, special traits of the people of Paradise and those of Hell are portrayed by which a man can decide in this very world whether, according to the rules, his abode would be Paradise or Hell. The expression 'according to the rules' has been used because many verses and narratives indicate that there could be 'exceptions to the rules'. For example, a person might attain freedom from Hell and enter Paradise by virtue of intercession or directly through the grace of Allah. This is an exception to the rule. The general rule is the same as has been mentioned in these verses.
Kaya nagpataw rito si Allāh saka nagparusa rito sa Mundo sa pamamagitan ng pagkalunod sa dagat at magpaparusa Siya rito sa Kabilang-buhay sa pamamagitan ng pagpapapasok dito sa pinakamatindi sa pagdurusa.
Oleh sebab itu, Allah menyiksanya dengan memberinya balasan di dunia berupa tenggelam di lautan dan memberinya balasan di akhirat dengan memasukkannya ke dalam siksa yang paling pedih.
Allah da onu dünyada denizde boğarak, ahirette de onu daha şiddetli bir azaba sokarak cezalandırdı.
Allāh lo afferrò e lo punì, in vita, facendolo annegare nel mare, e lo punì, nell'Aldilà, infliggendogli la più dura punizione.
So Allah seized him and punished him in the world by drowning him in the sea, and He will punish him in the afterlife by entering him into the severest punishment.
The life of Pharaoh and other deniers of the truth like him provides proof of the fact that one who denies realities is ultimately punished for it. These historical examples are enough to teach man a lesson. But an instructive event is such only to one who has a prudent mentality, and who examines an action from the viewpoint of its end-result and not just in relation to its beginning.
Indeed, in My punishing of Pharaoh in the world and the afterlife, there is admonition for the one who fears Allah, because it is he who benefits from the admonitions.
Muhakkak dünya ve ahirette Firavun’u cezalandırdığımız bu azapta Allah’tan korkan kimseler için bir öğüt vardır. Zira nasihatlerden faydalanan kimseler onlardır.
U kazni kojom smo kaznili faraona na dunjaluku i na onome svijetu, poruka je za onoga ko se Allaha bude bojao, jer samo takav može uzeti koristi iz ovih kazivanja.
Tunay na sa ipinarusa kay Paraon sa Mundo at Kabilang-buhay ay talagang may pangaral para sa sinumang natatakot kay Allāh sapagkat siya ay ang makikinabang sa mga pangaral.
Ciertamente, en el castigo de Al-lah al Faraón en este mundo y en el Más Allá, hay una advertencia para quienes temen a Al-lah, solo los que reflexionan se benefician de las advertencias.
Quả thật, qua việc trừng phạt Fir'awn ở trần gian và Đời Sau là bài học cho những ai biết kính sợ sự trừng phạt của Allah.
In verità, il fatto che punimmo il Faraone in questa vita e nell'Aldilà è un monito rivolto a chi teme il suo Dio, ed è quest'ultimo a trarre vantaggio dai moniti.
Il y a dans le châtiment infligé à Pharaon dans le bas monde et dans l’au-delà une exhortation adressée à ceux qui craignent Allah. En effet, seuls eux tirent profit des exhortations.
Sesungguhnya di dalam azab Kami terhadap Firaun di dunia dan di akhirat itu terdapat pelajaran bagi orang yang takut kepada Allah karena hanya dialah yang bisa mendapatkan manfaat dari berbagai pelajaran tersebut.
"Apakah kamu yang lebih sulit penciptaannya ataukah langit? Allah telah membangunnya, Dia meninggikan bangunannya lalu menyempurnakannya, dan Dia menjadikan malamnya gelap gulita, dan menjadikan siangnya terang benderang. Dan bumi sesudah itu dihamparkanNya. Ia memancarkan dari padanya mata airnya, dan (menumbuhkan) tumbuh-tumbuhannya. Dan gunung-gunung dipancangkanNya dengan teguh. (Semua itu) untuk kesenanganmu dan untuk binatang-binatang ternakmu." (An-Nazi'at: 27-33).
(27-33) Allah سبحانه وتعالى berfirman menjelaskan petunjuk terang bagi mereka yang mengingkari Hari Kebangkitan dan yang meng-anggap mustahil pengembalian jasad oleh Allah سبحانه وتعالى, ﴾ ءَأَنتُمۡ ﴿ "Apakah kamu," wahai manusia, ﴾ أَشَدُّ خَلۡقًا أَمِ ٱلسَّمَآءُۚ ﴿ "yang lebih sulit penciptaannya ataukah langit," yang berbintang besar, makhluk kuat dan tinggi? ﴾ بَنَىٰهَا 27 رَفَعَ سَمۡكَهَا ﴿ "Allah telah membangunnya. Dia meninggikan bangun-annya," yaitu wujud dan bentuknya, ﴾ فَسَوَّىٰهَا ﴿ "lalu menyempurnakan-nya" dengan mantap dan rapi, yang membuat akal kagum dan terperangah (amat menakjubkan). ﴾ وَأَغۡطَشَ لَيۡلَهَا ﴿ "Dan Dia menjadikan malamnya gelap gulita," yakni, menggelapkannya. Kegelapan me-nyelimuti seluruh penjuru langit sehingga membuat permukaan bumi menjadi gelap. ﴾ وَأَخۡرَجَ ضُحَىٰهَا ﴿ "Dan menjadikan siangnya terang benderang," yakni, menampakkan cahaya besar padanya ketika matahari terbit. Manusia pun bertebaran untuk kepentingan-ke-pentingan agama dan dunia mereka.
﴾ وَٱلۡأَرۡضَ بَعۡدَ ذَٰلِكَ ﴿ "Dan bumi sesudah itu," yaitu setelah penciptaan langit, ﴾ دَحَىٰهَآ ﴿ "dihamparkanNya," yakni Allah سبحانه وتعالى menempatkan di dalamnya berbagai manfaat. Hal itu dijelaskan dengan Firman-Nya, ﴾ أَخۡرَجَ مِنۡهَا مَآءَهَا وَمَرۡعَىٰهَا 31 وَٱلۡجِبَالَ أَرۡسَىٰهَا 32 ﴿ "Ia memancarkan dari padanya mata airnya, dan (menumbuhkan) tumbuh-tumbuhannya. Dan gunung-gunung dipancangkanNya dengan teguh," yakni dikokohkan dengan bumi sehingga bumi terhampar setelah penciptaan langit sebagai-mana dijelaskan secara nash dalam ayat-ayat al-Qur`an. Bumi di-ciptakan sebelum penciptaan langit sebagaimana disebutkan dalam Firman Allah سبحانه وتعالى,
﴾ قُلۡ أَئِنَّكُمۡ لَتَكۡفُرُونَ بِٱلَّذِي خَلَقَ ٱلۡأَرۡضَ فِي يَوۡمَيۡنِ وَتَجۡعَلُونَ لَهُۥٓ أَندَادٗاۚ ذَٰلِكَ رَبُّ ٱلۡعَٰلَمِينَ 9 وَجَعَلَ فِيهَا رَوَٰسِيَ مِن فَوۡقِهَا وَبَٰرَكَ فِيهَا وَقَدَّرَ فِيهَآ أَقۡوَٰتَهَا فِيٓ أَرۡبَعَةِ أَيَّامٖ سَوَآءٗ لِّلسَّآئِلِينَ 10 ثُمَّ ٱسۡتَوَىٰٓ إِلَى ٱلسَّمَآءِ وَهِيَ دُخَانٞ فَقَالَ لَهَا وَلِلۡأَرۡضِ ٱئۡتِيَا طَوۡعًا أَوۡ كَرۡهٗا قَالَتَآ أَتَيۡنَا طَآئِعِينَ 11 فَقَضَىٰهُنَّ سَبۡعَ سَمَٰوَاتٖ فِي يَوۡمَيۡنِ وَأَوۡحَىٰ فِي كُلِّ سَمَآءٍ أَمۡرَهَاۚ وَزَيَّنَّا ٱلسَّمَآءَ ٱلدُّنۡيَا بِمَصَٰبِيحَ وَحِفۡظٗاۚ ذَٰلِكَ تَقۡدِيرُ ٱلۡعَزِيزِ ٱلۡعَلِيمِ 12 ﴿
"Katakanlah, 'Sesungguhnya patutkah kamu kafir kepada Yang menciptakan bumi dalam dua masa dan kamu adakan sekutu-sekutu bagiNya? (Yang bersifat) demikian itulah Rabb semesta alam.' Dan Dia menciptakan di bumi itu gunung-gunung yang kokoh di atasnya. Dia memberkahinya dan Dia menentukan padanya kadar makanan-makanan (penghuninya) dalam empat masa. (Penjelasan itu sebagai jawaban) bagi orang-orang yang bertanya. Kemudian Dia menuju langit dan langit itu masih merupakan asap, lalu Dia berkata kepadanya dan kepada bumi, 'Datanglah kamu berdua menurut perintahKu dengan suka hati atau terpaksa.' Keduanya menjawab, 'Kami datang dengan suka hati.' Maka Dia menjadikannya tujuh langit dalam dua masa dan Dia mewahyukan pada tiap-tiap langit urusannya. Dan Kami hiasi langit yang dekat dengan bintang-bintang yang cemerlang dan Kami memeliharanya dengan sebaik-baiknya. Demikianlah ketentuan Yang Mahaperkasa lagi Maha Mengeta-hui'." (Fushshilat: 9-12).
Karena itu, Dzat yang menciptakan langit besar dengan ber-bagai cahaya dan gugusan yang ada, serta bumi berdebu lagi tebal serta berbagai kepentingan-kepentingan makhluk dan manfaat mereka di dalamnya, pasti mampu untuk membangkitkan manusia mukallaf lalu memberi balasan atas amal perbuatan mereka. Yang berbuat baik akan mendapatkan kebaikan dan yang berbuat buruk janganlah mencela siapa pun kecuali dirinya sendiri.
Karena itulah, selanjutnya Allah سبحانه وتعالى menyebutkan datangnya Hari Kiamat kemudian pembalasan seraya berfirman,
A šta je teže: vas, o poricateljii proživljenja, stvoriti ili stvoriti nebo kojeg je On sagradio?
Ô vous qui traitez la Ressuscitation de mensonge, quel est le plus dur à créer: vos personnes ou le Ciel qu’Allah a érigé?
Việc mà Allah làm cho các ngươi - hỡi những người phủ nhận sự Phục Sinh - sống lại sau cái chết khó hay việc TA đã tạo dựng bầu trời khó hơn?
Ang pagpapairal ba sa inyo, O mga tagapagpasinungaling sa pagbubuhay, ay higit na mahirap o ang pagpapairal sa langit na ipinatayo Niya?
Apakah penciptaan kalian oleh Allah -wahai orang-orang yang mendustakan hari Kebangkitan- lebih sulit daripada penciptaan langit yang telah dibangun oleh Allah?
Creating the Heavens and the Earth is more difficult than repeating Creation
in refutation of the claim rejecting resurrection due to the renewal of creation after its original state, Allah says;
ءَأَنتُمْ
(Are you) `O people'
أَشَدُّ خَلْقاً أَمِ السَّمَآءُ
(more difficult to create or is the heaven...) meaning, `rather the heaven is more difficult to create than you.' As Allah said;
لَخَلْقُ السَّمَـوَتِ وَالاٌّرْضِ أَكْـبَرُ مِنْ خَلْقِ النَّاسِ
(the creation of the heavens and the earth is greater than the creation of mankind;) (40:57) And His saying;
أَوَلَـيْسَ الَذِى خَلَقَ السَّمَـوتِ وَالاٌّرْضَ بِقَـدِرٍ عَلَى أَن يَخْلُقَ مِثْلَهُم بَلَى وَهُوَ الْخَلَّـقُ الْعَلِيمُ
(Is not the One Who created the heavens and the earth, capable of creating the similar to them. Yes, indeed! He is the Supreme Creator, the All-Knowing.) (36:81) Then Allah says,
بَنَـهَا
(He constructed) He explains this by His statement,
رَفَعَ سَمْكَهَا فَسَوَّاهَا
(He raised its height, and has perfected it.) meaning, He made it a lofty structure, vast in its space, with equal sides, and adorned with stars at night and in the darkness. Then Allah says,
وَأَغْطَشَ لَيْلَهَا وَأَخْرَجَ ضُحَـهَا
(Its night He covers and He brings out its forenoon.) meaning, He made its night dark and extremely black, and its day bright, luminous, shining and clear. Ibn `Abbas said, "He did Aghtasha of its night means that He made it dark." Mujahid, `Ikrimah, Sa`id bin Jubayr and a large group have said this as well. In reference to Allah's statement,
وَأَخْرَجَ ضُحَـهَا
(And He brings out its forenoon.) meaning, He illuminated its day. Then Allah says,
وَالاٌّرْضَ بَعْدَ ذَلِكَ دَحَـهَا
(And after that He spread the earth,) He explains this statement by the statement that follows it,
أَخْرَجَ مِنْهَا مَآءَهَا وَمَرْعَـهَا
(And brought forth therefrom its water and its pasture.) It already has been mentioned previously in Surat Ha Mim As-Sajdah that the earth was created before the heaven was created, but it was only spread out after the creation of the heaven. This means that He brought out what was in it with a forceful action. This is the meaning of what was said by Ibn `Abbas and others, and it was the explanation preferred by Ibn Jarir. In reference to the statement of Allah,
وَالْجِبَالَ أَرْسَـهَا
(And the mountains He has fixed firmly,) meaning, He settled them, made them firm, and established them in their places. And He is the Most Wise, the All-Knowing. He is Most Kind to His creation, Most Merciful. Allah then says,
مَتَـعاً لَّكُمْ وَلاًّنْعَـمِكُمْ
(As provision and benefit for you and your cattle.) meaning, He spread out the earth, caused its springs to gush forth, brought forth its hidden benefits, caused its rivers to flow, and caused its vegetation, trees, and fruits to grow. He also made its mountains firm so that it (the earth) would be calmly settled with its dwellers, and He stabilized its dwelling places. All of this is a means of beneficial enjoyment for His creatures (mankind) providing them of what cattle they need, which they eat and ride upon. He has granted them these beneficial things for the period that they need them, in this worldly abode, until the end of time and the expiration of this life.
Pensate che riportarvi in vita per la Resurrezione sia più difficile, per Allāh, che creare i Cieli che ha eretto?!
O rejectors of the resurrection! Is your origination, or the origination of the heavens that He has created, harder for Allah?
27- Sizi yaratmak mı daha zordur yoksa göğü mü? Onu O bina etti;
28- Onu yükseltip kusursuz yaptı.
29- Gecesini karanlık yaptı, gündüzünü de aydınlıkla açığa çıkardı.
30- Bundan sonra da yeri yayıp döşedi.
31- Ondan suyunu ve otlağını çıkardı.
32- Dağları da köklü bir şekilde yerleştirdi.
33- (Bütün bunlar) sizin ve hayvanlarınızın faydası içindir.
27-28. Yüce Allah, öldükten sonra dirilişi inkâr edenlere, Allah’ın bedenleri tekrar yaratacağını uzak görenlere açıkça anlaşılan bir delili göstererek şöyle buyurmaktadır:
Ey insanlar! “Sizi yaratmak mı daha zordur yoksa” pek büyük olan, yaratılışı itibari ile güçlü ve gözleri kamaştıracak kadar yüce ve yüksek olan “göğü mü? Onu O” Allah “bina etti. Onu yükseltip kusursuz” yani yapısını da şeklini de akıllara hayret verecek, zihinleri durduracak şekilde sağlam ve mükemmel “yaptı.”
29. “Gecesini karanlık yaptı” ve karanlık semânın dört bir yanını kuşatıp yeryüzünü de kararttı.
"Gündüzünü de aydınlıkla açığa çıkardı.” Güneşi doğdurmak sureti ile orada pek büyük bir aydınlığı ortaya çıkardı. İnsanlar da din ve dünya maslahatlarını görmek için etrafa yayıldı.
30. “Bundan” gökleri yarattıktan “sonra da yeri yayıp döşedi.” Onun faydalı zenginliklerini yaratıp düzenledi. Bu faydaları da şu buyruklarıyla açıklamaktadır:
31-33. “Ondan suyunu ve otlağını çıkardı. Dağları da köklü bir şekilde yerleştirdi.” Onları yere sabit kıldı. Buna göre âyet-i kerimeden açıkça anlaşıldığı gibi yerin döşenmesi, göklerin yaratılışından sonradır. Bizzat yerin yaratılması ise göklerin yaratılmasından öncedir. Nitekim Yüce Allah, şöyle buyurmaktadır:“De ki: Siz, yeri iki günde yaratan Allah’ı gerçekten inkâr ediyor ve O’na ortaklar mı koşuyorsunuz? Halbuki O, âlemlerin Rabbidir... Sonra duman halinde bulunan semâya yöneldi de... böylece onları yedi gök olmak üzere iki günde yarattı.”(Fussilet, 41/9-12)
İşte bunca muazzam büyüklükteki gökleri, göklerdeki aydınlık yıldızları ve gök cisimlerini, üstü toprakla örtülü kesif yeri, orada bulunan mahlukatın zorunlu ihtiyaçlarını ve faydalarına olacak şeyleri yaratan, hiç şüphesiz mükellef varlıkları da ölümden sonra tekrar diriltecektir ve amellerinin karşılıklarını onlara verecektir. Kim bu dünyada iyilik işlerse ona iyilik yani cennet vardır. Kim de kötülük işlerse artık o, kendinden başkasını kınamasın.
Bundan dolayı Yüce Allah, daha sonra Kıyametin kopuşunu ve arkasından da amellerin karşılığının verileceğini söz konusu ederek şöyle buyurmaktadır:
¡Ustedes que desmienten la resurrección! ¿Acaso fueron ustedes más difíciles de crear para Al-lah que los cielos?
-Ey yeniden dirilişi yalanlayanlar!- Sizi yoktan var etmesi mi Allah'a daha zordur, yoksa var ettiği gökyüzünü yaratması mı?
Al-lah elevó la bóveda del cielo y lo hizo perfecto: no hay fallas, grietas ni defectos en él.
Sollevò la sua volta in modo maestoso e la livellò, rendendola priva di incrinature, crepe o difetti,
Allah menjadikan bangunannya berada di atas, tinggi, serta menjadikannya sempurna, tidak ada celah maupun aib padanya.
Il a élevé très haut son zénith et l’a parfaitement ordonné, sans qu’aucune fissure ni aucun défaut ne le déforment.
dao je da svod njegov bude uzdignut visoko i da bude savršeno stvoren, bez ikakvih nedostataka.
Üst kısmını yükseltti; kusur, yarık ve hatalar olmayacak şekilde onu düzgün kıldı.
Gumawa Siya sa tugatog nito sa dakong kaitaasan na nakaangat, saka gumawa Siya nito na pantay na walang mga lamat dito at walang mga biyak at walang kapintasan.
He raised the peak of the heaven vertically, and made it smooth: there is no break, crack or defect in it.
TA đã nâng bầu trời lên cao bên trên các ngươi và cái trần của nó làm không khí không có một lỗ thủng nào.
Güneş'i battığı zaman gecesini kararttı ve doğduğu zamanda ışığını gösterdi.
dao je da noć bude tamna kada Sunce zađe, a da danju svjetlo se pojavi, kada ono iziđe.
e la sua notte si fa ancora più buia quando il sole tramonta e la sua luce risplende quando il sole sorge.
Al-lah hizo que su noche se oscureciera al ponerse el Sol, y que manifestara su luz al amanecer.
TA làm cho nó thành đêm tối khi mặt trời lặn khuất và làm cho nó sáng trở lại khi mặt trời mọc.
And He darkened its night when the sun set, while manifesting its light when it rose.
Allah rend la nuit sombre après que le soleil se couche et l’illumine lorsque le soleil se lève.
Nagpadilim Siya ng gabi nito nang lumubog ang araw nito at nagpalitaw Siya ng liwanag nito nang sumikat ang araw.
Allah menjadikan malamnya gelap gulita jika mataharinya telah tenggelam dan menjadikan siangnya terang bercahaya jika matahari telah terbit.
Setelah menciptakan langit, Dia menghamparkan bumi dan menyimpan segala manfaatnya di dalamnya.
Sa lupa, matapos na nilikha Niya ang langit, ay naglatag Siya nito at naglagak Siya rito ng mga mapakikinabangan dito.
As for the earth after He created the heavens, He spread it out and placed within it its benefits.
Và trái đất, TA làm cho nó bằng phẳng và đặt trong nó nhiều điều hồng phúc.
Gökyüzünü yaratmasının ardından yeryüzünü yaydı ve oraya bütün faydalı şeyleri yerleştirdi.
Nakon što je stvorio nebesa, Zemlju je razastro i na njoj mnoge koristi dao.
Pour ce qui est de la Terre, Il l’a étendue après qu’Il ait créé le Ciel et l’a pourvue de bienfaits.
Después de crear los cielos, Él extendió la Tierra y dispuso en ella Sus bondades.
E ha esteso la terra dopo aver creato il Cielo e ha posto in essa tutte le cose benefiche.
Dari dalam bumi Allah mengeluarkan mata air, berupa air yang mengalir dan menghidupkan pada permukaan bumi berbagai tumbuh-tumbuhan yang menjadi makanan hewan ternak.
TA làm nước phún ra và làm mọc ra đủ loại cây trái và hoa màu từ nó, phục vụ việc chăn nuôi.
iz nje je izvore vode koja teče dao i pašnjake je, na kojima stoka vaša pase, po njoj uspostavio.
He extracted water from it in the form of flowing springs, and made plants grow on it which the livestock graze.
Orada akan kaynaklarla suyunu çıkardı ve hayvanların otladığı bitkiler yetiştirdi.
Il en fit sortir d’elle ses sources d’eau et y fit pousser le fourrage servant de nourriture aux bêtes.
Hizo surgir de ella agua en forma de manantiales que fluyen, e hizo crecer plantas para que los rebaños coman de ellas.
Nagpalabas Siya mula rito ng tubig nito bilang mga bukal na dumadaloy, at nagpatubo Siya rito ng halaman na kinakain ng mga hayop.
Ha fatto sgorgare da essa vene d'acqua corrente e, con questa, ha fatto germogliare piante, in modo che gli animali possano pascolare.
Quant aux montagnes, Il les a fermement ancrées dans la terre.
Gunung-gunung pun Dia pancangkan secara kokoh di atas bumi.
Và TA cho những quả núi nhô lên như những trụ cột kiên cố giữ cho nó không bị rung chuyển.
Y afirmó las montañas en la Tierra.
E fissò le montagne sulla terra.
Ve dağları da toprağa sabit kıldı.
Ang mga bundok ay ginawa Niyang matatag sa lupa.
And He made the mountains stand firm on the earth.
i brda je na Zemlji postojanim i čvrstim učinio.
-Ey insanlar!- Bütün bu nimetler sizin ve hayvanlarınız içindir. Bütün bunları yaratan, bunları yeni baştan yaratmaktan da aciz değildir.
Lahat ng iyon ay mga mapakikinabangan para sa inyo, O mga tao, at para sa mga hayupan ninyo sapagkat ang lumikha nito sa kabuuan nito ay hindi nawawalang-kakayahan sa pagpapanauli ng paglikha sa kanila sa muli.
Tutto questo è utile a voi, o gente, e al vostro bestiame; non è impossibile a Colui che ha creato tutto ciò di crearli una seconda volta.
Với tất cả nguồn lợi đó là cho các ngươi đó - hỡi con người - và cho cả gia súc của các ngươi. Há lẽ nào Đấng đã tạo hóa ra tất cả những thứ đó lại bất lực trong việc làm cho tất cả các ngươi sống lại lần nữa ư?!
¡Gente! Todo esto es para beneficio de ustedes y de sus rebaños. Por lo tanto, quien creó todo ello no es incapaz de volverlos a crear al resucitarlos.
Semua itu -wahai manusia- merupakan hal yang bermanfaat bagi kalian dan untuk hewan-hewan ternak kalian. Tuhan yang menciptakan ini semua tidak akan kesulitan untuk mengulangi penciptaan mereka dari awal lagi.
O people! All that is for your benefit, and for the benefit of your livestock. So whoever created all that, is not incapable of recreating you anew.
Sve ove koristi, o ljudi, dao je vama i stoci vašoj. Onaj koji je sve ovo stvorio, u stanju je i da vas ponovo u život vrati.
The magnificent phenomenon before us in the shape of the universe is so great that all other things are small in comparison to it. So, in the world when the occurrence of a big event is possible, why should the occurrence of a small event not be possible? There are already many factors in existence on a large scale which explain the Quran’s declaration that man shall one Day have to face resurrection.
Tout ceci représente des bienfaits pour vous, ô gens, et pour vos bêtes. Ainsi, il n’est pas impossible à Celui qui créa tout cela de le recréer de nouveau.
34- Fakat o en büyük felaket geldiğinde;
35- O gün insan, (dünyada) neler yaptığını hatırlayacak;
36- Cehennem de gören herkese apaçık gösterilecek.
37, 38- Haddi aşıp dünya hayatını tercih edene gelince;
39- (Onun için) varılacak tek yer, hiç şüphesiz cehennemdir.
40- Rabbinin huzuruna çıkmaktan korkup da nefsini kötü arzularından alıkoyana gelince;
41- (Onun için) varılacak tek yer, hiç şüphesiz cennettir.
34. Yani o pek büyük Kıyamet ve her türlü felaketin karşısında küçük kalacağı pek büyük felaket gelip çattığında baba evladını unutacak, arkadaş arkadaşını, seven de sevdiğini...
35. “O gün insan” dünyada iken hayır ve şer türünden “neler yaptığını hatırlayacak.” İyiliklerinin bir zerre ağırlığı kadar fazla olmasını temenni ederken, kötülükleri bir zerre ağırlığı kadar fazla diye üzülüp kederlenecek. İşte o vakit kâr ve zararın asıl kaynağının dünyada yaptıkları olduğunu anlayacak, dünyada iken -ameller dışında- mevcut bütün bağların kopmuş olduğunu görecektir.
36. “Cehennem de gören herkese apaçık gösterilecek.” Herkes tarafından görülecek şekilde açık bir yerde aşikar olacaktır. O da içine girecekler için hazırlanmış bir halde onları yakalamak için pusuda bekleyecek ve bunun için de Rabbinin emrini bekliyor olacak.
37-39. “Haddi aşıp” pek büyük günahlar işleme cesaretini göstererek Allah’ın çizdiği sınırlar çerçevesinde kalmayan, “dünya hayatını” âhirete “tercih edene” dünya için çalışan, dünyalığa ve zevklerine dalarak vaktini onlarla geçirip âhireti ve onun için amel etmeyi unutanlara “gelince (onun için) varılacak tek yer, hiç şüphesiz cehennemdir.” Durumu böyle olanların karar kılıp yurt edineceği yer orasıdır.
40-41. “Rabbinin” huzurunda durup adaletle amellerin karşılığını vereceğini beklemek üzere “huzuruna çıkmaktan korkup” bu korkunun etkisini kalbinde hissedip “nefsini” Allah’a itaati engellemek isteyen “kötü arzularından alıkoyana” ve böylelikle hevâsını Allah Rasûlü’nün getirdiklerine tabi kılan; hayırdan alıkoyan arzulara karşı direnip mücadele eden kimseye “gelince; (onun için)” bu niteliklere sahip olan kimseler için “varılacak tek yer” her türlü hayır, sevinç ve nimetleri ihtiva eden “cennettir.”
Entonces, cuando sea el segundo toque, que cubrirá todo con su terror, se producirá el juicio.
Quando giungerà il secondo soffio che raggiungerà tutti con il suo orrore, il Giorno del Giudizio avrà inizio.
So when the second blowing will come, which will cover everything with its terror, and the judgement will occur.
"Maka apabila malapetaka yang sangat besar (Hari Kiamat) telah datang, pada hari (ketika) manusia teringat akan apa yang telah dikerjakannya, dan diperlihatkan neraka dengan jelas kepada setiap orang yang melihat, adapun orang yang melampaui batas, dan lebih mengutamakan kehidupan dunia, maka sesungguhnya nerakalah tempat tinggal(nya). Dan adapun orang-orang yang takut kepada kebesaran Rabbnya dan menahan diri dari keinginan hawa nafsunya, maka sesungguhnya surgalah tempat tinggal(nya)." (An-Nazi'at: 34-41).
(34-36) Maknanya, bila Kiamat besar dan huru-hara besar telah tiba yang menyebabkan semua huru-hara lain menjadi kecil dibanding dengannya, pada saat itu, orang tua tidak lagi ingat anaknya, seseorang tidak lagi ingat pada temannya, semua orang yang mencintai tidak lagi ingat pada kekasih yang dicintainya, ﴾ يَتَذَكَّرُ ٱلۡإِنسَٰنُ مَا سَعَىٰ ﴿ "manusia (hanya) teringat akan apa yang telah dikerja-kannya," baik dan buruknya selama di dunia. Masing-masing meng-harapkan kebaikannya ditambah meski seberat biji atom dan amat bersedih dan berduka karena amal buruknya bertambah meski seberat biji atom. Manusia mengetahui kala itu bahwa modal ke-untungan dan kerugiannya adalah perbuatan yang telah dilakukan semasa di dunia. Semua sebab dan ikatan di dunia terputus, kecuali amal perbuatan. ﴾ وَبُرِّزَتِ ٱلۡجَحِيمُ لِمَن يَرَىٰ ﴿ "Dan diperlihatkan neraka dengan jelas kepada setiap orang yang melihat," yakni dijadikan jelas dan nyata bagi setiap orang. Telah disiapkan bagi penghuninya dan siap untuk menyambar mereka seraya menanti perintah Rabbnya.
(38-39) ﴾ فَأَمَّا مَن طَغَىٰ ﴿ "Adapun orang yang melampaui batas," yaitu melanggar batas seraya berani menerjang maksiat-maksiat besar dan tidak mencukupkan diri pada batasan-batasan Allah سبحانه وتعالى, ﴾ وَءَاثَرَ ٱلۡحَيَوٰةَ ٱلدُّنۡيَا ﴿ "dan lebih mengutamakan kehidupan dunia," daripada akhirat; usahanya hanya tertuju pada dunia dan waktunya dihabiskan untuk bagian dan kepentingan dunia dengan melupakan akhirat dan berbuat untuknya, ﴾ فَإِنَّ ٱلۡجَحِيمَ هِيَ ٱلۡمَأۡوَىٰ ﴿ "maka sesungguhnya neraka-lah tempat tinggal" baginya. Neraka menjadi tempat tinggal dan menetap bagi orang yang kondisinya seperti itu.
(40-41) ﴾ وَأَمَّا مَنۡ خَافَ مَقَامَ رَبِّهِۦ ﴿ "Dan adapun orang-orang yang takut kepada kebesaran Rabbnya," yakni takut berdiri di hadapanNya dan pembalasanNya yang adil, lalu rasa takut ini berpengaruh di hati-nya ﴾ وَنَهَى ٱلنَّفۡسَ عَنِ ٱلۡهَوَىٰ ﴿ "dan menahan diri dari keinginan hawa nafsunya," yang menghadangnya dari ketaatan kepada Allah سبحانه وتعالى sehingga ke-inginan hawa nafsunya mengikuti ajaran yang dibawa Rasul, dia menahan hawa nafsu dan keinginan yang menghadang kebaikan, ﴾ فَإِنَّ ٱلۡجَنَّةَ ﴿ "maka sesungguhnya surgalah," yang mencakup segala kebaikan, kesenangan, dan nikmat ﴾ هِيَ ٱلۡمَأۡوَىٰ ﴿ "tempat tinggal" bagi orang yang sifatnya seperti itu.
Khi tiếng còi thứ hai được thổi lên thì đại họa xảy đến, mọi thứ sẽ bị hủy diệt và Sự Phục Sinh được dựng lên.
Apabila telah tiba tiupan sangkakala kedua yang kedahsyatannya meliputi segala sesuatu serta hari Kiamat pun telah terjadi.
Ngunit kapag dumating ang ikalawang pag-ihip na pupuspos sa bawat bagay ng kahilakbutan nito at magaganap ang Pagbangon [ng mga patay] –
Kada bude drugo puhanje u rog, sve će strahom prekriti i Sudnji dan će nastupiti.
The Day of Judgement, its Pleasures and Hell, and that its Time is not known
Allah says,
فَإِذَا جَآءَتِ الطَّآمَّةُ الْكُبْرَى
(But when there comes the Great Catastrophe) This refers to the Day of Judgement. This has been said by Ibn `Abbas. It has been called this because it will overcome every matter. It will be frightful and horrifying. As Allah says,
وَالسَّاعَةُ أَدْهَى وَأَمَرُّ
(And the Hour will be more grievous and more bitter.) (54:46) Then Allah says,
يَوْمَ يَتَذَكَّرُ الإِنسَـنُ مَا سَعَى
(The Day when man shall remember what he strove for.) meaning, at that time the Son of Adam will reflect upon all of his deeds, both the good and the evil. This is as Allah says,
يَوْمَئِذٍ يَتَذَكَّرُ الإِنسَـنُ وَأَنَّى لَهُ الذِّكْرَى
(On the Day will man remember, but how will that remembrance avail him) (89:23) Then Allah says,
وَبُرِّزَتِ الْجَحِيمُ لِمَن يَرَى
(And Hell shall be made apparent for whoever sees.) meaning, it will become apparent for the onlookers, so the people will see it with their own eyes.
فَأَمَّا مَن طَغَى
(Then for him who transgressed) meaning, who rebels and behaves arrogantly.
وَءاثَرَ الْحَيَوةَ الدُّنْيَا
(And preferred the life of this world,) meaning, he gives it precedence over the matters of his religion and his Hereafter.
فَإِنَّ الْجَحِيمَ هِىَ الْمَأْوَى
(Verily his abode will be the Hell;) meaning, his final destination will be Hell, his food will be from the tree of Zaqqum, and his drink will be from Hamim.
وَأَمَّا مَنْ خَافَ مَقَامَ رَبِّهِ وَنَهَى النَّفْسَ عَنِ الْهَوَى
(But as for him who feared standing before his Lord and forbade himself from desire.) meaning, he fears the standing before Allah, he fears Allah's judgement of him, he prevents his soul from following its desires, and he compels it to obey its Master.
فَإِنَّ الْجَنَّةَ هِىَ الْمَأْوَى
(Verily Paradise will be his abode.) meaning, his final abode, his destination, and his place of return will be the spacious Paradise. Then Allah says,
يَسْأَلُونَكَ عَنِ السَّاعَةِ أَيَّانَ مُرْسَـهَا - فِيمَ أَنتَ مِن ذِكْرَاهَا - إِلَى رَبِّكَ مُنتَهَـهَآ
(They ask you about the Hour -- when will be its appointed time What do you have to mention of it. To your Lord it is limited.) meaning, its knowledge is not with you, nor with any creature. Rather the knowledge of it is with Allah. He is the One Who knows the exact time of its occurrence.
ثَقُلَتْ فِى السَّمَـوَتِ وَالاٌّرْضِ لاَ تَأْتِيكُمْ إِلاَّ بَغْتَةً يَسْـَلُونَكَ كَأَنَّكَ حَفِىٌّ عَنْهَا قُلْ إِنَّمَا عِلْمُهَا عِندَ اللَّهِ
(Heavy is its burden through the heavens and the earth. It shall not come upon you except all of a sudden. They ask you as if you have a good knowledge of it. Say: "The knowledge thereof is with Allah.") (7:187) Allah says here,
إِلَى رَبِّكَ مُنتَهَـهَآ
(To your Lord it is limited.) Thus, when Jibril asked the Messenger of Allah ﷺ about the time of the last Hour he said,
«مَا الْمَسْؤُولُ عَنْهَا بِأَعْلَمَ مِنَ السَّائِل»
(The one questioned about it knows no more than the questioner.) Allah said,
إِنَّمَآ أَنتَ مُنذِرُ مَن يَخْشَـهَا
(You are only a warner for those who fear it,) meaning, `I sent you to warn mankind and caution them to beware of the torment and punishment of Allah. So whoever fears Allah, fears standing before Him, and His threat, then he will follow you, and thus be successful and victorious. However, whoever denies you and opposes you, then he will only suffer loss and failure.' Allah then says,
كَأَنَّهُمْ يَوْمَ يَرَوْنَهَا لَمْ يَلْبَثُواْ إِلاَّ عَشِيَّةً أَوْ ضُحَـهَا
(The Day they see it (it will be) as if they had not tarried (in this world) except an (`Ashiyyah) afternoon or its (Duha) morning.) meaning, when they stand up from their graves to go to the place of Gathering, they will feel that the period of the worldy life was short, it will seem to them that it was only the afternoon of one day. Juwaybir reported from Ad-Dahhak from Ibn `Abbas:
كَأَنَّهُمْ يَوْمَ يَرَوْنَهَا لَمْ يَلْبَثُواْ إِلاَّ عَشِيَّةً أَوْ ضُحَـهَا
(The Day they see it (it will be) as if they had not tarried (in this world) except an (`Ashiyyah) afternoon or its (Duha) morning.) "As for `Ashiyyah, it is the time between noon until the setting of the sun.
أَوْ ضُحَـهَا
(Or its (Duha) morning) what is between sunrise and midday (noon)." Qatadah said, "This refers to the time period of the worldly life in the eyes of the people when they see the Hereafter." This is the end of the Tafsir of Surat An-Nazi`at. And to Allah belongs all praise and thanks.
Her şeyin dehşetine kapılacağı ikinci üfleme gerçekleşince kıyamet kopacak.
Lorsque retentira le second souffle dans la Trompe, dont la terreur emplira tout, et que surviendra la Résurrection,
On the day when it will come, the human will remember what deeds he sent forth: whether good or bad.
Kada taj dan nastupi, čovjek će se prisjetiti svih svojih postupaka koje je činio, bilo da su dobri ili loši.
Pada hari di saat Kiamat tiba, manusia mengingat apa yang telah dilakukannya, yang baik maupun yang buruk.
Ngày đó, con người sẽ được cho thấy tất cả các việc làm và mọi hành động tốt xấu của mình.
El día que suceda, el ser humano recordará las obras que hizo: sean buenas o malas.
Il giorno in cui giungerà, l'uomo ricorderà tutte le azioni buone e malvagie che ha compiuto,
le Jour où l’être humain se rappellera de tout ce qu’il a accompli, comme bien ou comme mal.
O gün geldiğinde insan hayır veya şer olarak yaptığı bütün amellerini hatırlayacaktır.
sa Araw na darating ito ay magsasaalaala ang tao sa ipinauna niyang gawain na kabutihan man o kasamaan
Džehennem će se približiti i svako ko gleda, vidjeće ga.
And hell will be brought and unveiled clearly for all to see.
Ve cehennem getirilerek onu görenlere açıkça gösterilir.
On apportera alors l’Enfer qui sera visible à ceux qui le regarderont.
at maghahatid ng Impiyerno at ilalantad ito sa mga mata para sa sinumang titingin niyon –
E l'Inferno si manifesterà e sarà visibile ai presenti,
El infierno será traído y expuesto con claridad para que todos lo vean.
Và Hỏa Ngục sẽ được mang ra phơi bày trước mặt.
Lalu Jahanam didatangkan serta ditampakkan kepada mereka dengan mata telanjang bagi yang melihatnya.
Adapun orang-orang yang telah melampaui batas dalam kesesatan,
Đối với người nào vượt quá mức giới hạn cho phép trong lầm lạc.
Celui qui aura exagéré dans l’égarement.
En cuanto a aquel que transgredió los límites y se extravió.
Fakat kim sapıklıkta haddini aşmışsa.
per chi ha superato ogni limite di perdizione.
Pa onaj ko je granice zablude prekoračivao
ang sinumang lumampas sa hangganan sa pagkaligaw
First, the special marks of the inmates of Hell are described. They have two characteristics:
فَأَمَّا مَن طَغَىٰ وَآثَرَ الْحَيَاةَ الدُّنْيَا (then for the one who had rebelled, and preferred the worldly life [ to the Hereafter ]...79:38). In other words, [ 1] instead of remaining loyal to Allah and His Messenger and following their commands, they adopt the line of rejection and rebellion; and [ 2] prefer the life of this world to that of the Hereafter. In other words, if he were to do a deed that gives comfort and pleasure in this world but punishment in the Hereafter, he would prefer the comforts and pleasure of this life to the pleasure of the next life. Those who are characterised by these two qualities the Blazing Fire, that is Hell, will be their abode, thus: فَإِنَّ الْجَحِيمَ هِيَ الْمَأْوَىٰ (the Hell will be the abode... 79:39).
As for the one who transgressed the limits into deviance.
serta lebih mengutamakan kehidupan dunia yang fana ini atas kehidupan akhirat yang abadi,
at nagmagaling sa buhay na pangmundo na nagmamaliw higit sa buhay na pangkabilang-buhay na mananatili,
Và yêu thích cuộc sống trần gian tạm bợ này hơn cuộc sống vĩnh cửu ở Đời Sau.
Y prefirió la vida mundanal pasajera antes que la vida eterna del más allá.
Ve geçici dünya hayatını kalıcı ahiret hayatına tercih ettiyse.
e ha preferito l'effimera vita terrena rispetto all'eterno Aldilà,
et aura préféré le bas monde éphémère à l’au-delà éternel,
i davao prednost životu na ovome svijetu nad vječnim onosvjetskim životom
And gave priority to the temporary worldly life over the everlasting afterlife.
el fuego del infierno será su morada en la que ingresará.
maka sesungguhnya neraka merupakan tempat tinggal yang akan ia huni.
Vatru će nastaniti i u njoj boraviti.
l'Enfer sera alors le lieu où il demeurera.
Muhakkak cehennem ateşi onun barınacağı yerleşim yeri olacaktır.
Thì Hỏa Ngục sẽ là nơi cư ngụ mãi mãi của y.
Then indeed, the hellfire is his abode he will take shelter towards.
tunay na ang Apoy ay ang pagtitigilan na kakanlungan niya;
in verità il Fuoco è la dimora in cui andrà a finire.
Thereafter, the special marks of the inmates of Paradise are described. They too have two characteristics:
وَأَمَّا مَنْ خَافَ مَقَامَ رَبِّهِ وَنَهَى النَّفْسَ عَنِ الْهَوَىٰ (whereas for the one who feared to stand before his Lord, and restrained his self from the [ evil ] desire, 79:40). In other words, [ 1] the first characteristic of a God-fearing person is that, in this life, he shudders at the thought of appearing before Allah to account for his deeds on the Day of Reckoning; and [ 2] forbids the baser self from its evil desires. Those who are characterised by these two qualities have the good news that the Paradise will be their abode, thus: فَإِنَّ الْجَنَّةَ هِيَ الْمَأْوَىٰ (the Paradise will be the abode....79:41)
Three Levels of Suppressing [ the Base ] Self
The verse under comment lays down two conditions of attaining the abode in Paradise, but carefully considered, the two conditions, in terms of consequence, are one. The first condition is the fear of accountability in the presence of Allah. The second condition is to restrain oneself from the evil desires. As a matter of fact, fear of Allah causes one to restrain oneself from evil desires. Qadi Thana'ullah Panipati has written in his Tafsir Mazhari that there are three levels of suppressing evil desires, as follows:
The first level is that one avoids false beliefs which are in conflict or incompatible with express texts [ of the Holy Qur'an and established Sunnah ] and consensus of [ the righteous ] predecessors. In this level, a person deserves to be called 'Sunni Muslim'.
The second level is the middle one. A person, in this stage, may think of committing sin. Then he may remember that he has to account for his deeds before Allah [ on the Day of Reckoning ]. As a result, he abandons the thought of committing sin. The complement to this level is that one abstains from doubtful things and those acts that are permissible in themselves, but there is apprehension that if committed, they may lead one to slip into impermissible acts. Sayyidna Nu` man Ibn Bashir ؓ narrates that the Holy Prophet ﷺ said: "He who abstained from doubtful things has protected his honour and religion. He who indulged in doubtful things will eventually indulge in forbidden things." The expression 'doubtful things' signifies those acts about which one is not certain whether they are permissible or not, both possibilities being equal. Let us consider a few examples: if a person is ill and can take [ wet ] ablution, but he is not sure whether taking [ wet ] ablution in this state would be harmful. Thus the permissibility of dry ablution (tayammum) becomes doubtful. Likewise a person is able to perform prayers in a standing position, but feels great difficulty. He is now in doubt whether or not it is permissible for him to perform prayers in a sitting position. On such occasions, one should abandon the doubtful thing or act, and prefer what is definitely certain. This is taqwa and the middle course of suppressing the selfish desires.
Tricks of the Base Self
There are acts whose sinful nature is obvious to everyone. The selfish desires prompting to such sinful acts may be suppressed by one's deliberate efforts and firm resolution. However, there are evils prompted by one's base self even during his acts of worship and other good deeds, such as self-conceit, (` Ujb) vanity, (Kibr), and show off (Riya' ). These are such sins whose sinful nature is often not discoverable to a common person, still they are very severe and firmly ingrained evil desires of one's base self. One is at times deceived by them, because he continues to think that his actions are right. It is extremely necessary that first and foremost this lower self must be suppressed. But this cannot be achieved by one on his own. It is necessary for one to search for a perfect spiritual master (Ash-shaikhul-kamil), and hand himself over to him for guidance. He acts as the authentic guide and the only one to whom a seeker of Truth should turn in his quest and follow his advice. In turning to the spiritual master, the seeker is turning to Allah Almighty. The shaikh engages him in the spiritual struggle and endeavour [ mujahadah ] against the passions and tendencies of the lower self [` uyub-un-nafs ].
Shaikh Imam Ya` qub Karkhi (رح) says that in his young age he was a carpenter. He found laziness, and felt darkness in his inner self. So, he intended to keep fasts for a few days so that he may get rid of the laziness and darkness. Co-incidentally, one day, while he was fasting, he went up to Shaikh Imam Baha'uddin Naqshbandi. The Shaikh called for meals for his guests. He was also invited to partake of the meal, and the Shaikh said: "He is a very bad slave who is the slave of his base self that misleads him. It is better to partake of meal than to keep fast with evil desires of the base self." Shaikh Karkhi says that at that moment he realised that (by fasting) he was falling prey to self-complacence, self-conceit and pride, which the Shaikh Naqshbandi perceived. On that occasion, Shaikh Karkhi realised that a spiritual master's permission and guidance is needed to take up an optional act of worship, because the spiritual master is aware of the hidden tricks of the evil desires of the base self. If an optional act of worship will be accompanied by such motives, the will put a stop to it [ for remedial purposes ]. He asked Shaikh Naqshbandi: "If I cannot find a Shaikh who is called in Sufi terms as fani fillah and baqi billah, (the explanation is coming in the next paragraph.) what must I do?" He replied: "Recite istighfar abundantly and recite istighfar [ seek Allah's pardon ] twenty times regularly after every prayer, so that it works out to a hundred times reciting it five times a day." The Holy Prophet ﷺ is reported to have said: "Sometimes I feel my heart disturbed, and I recite istighfar [ seek Allah's pardon ] a hundred times a day."
The third and the highest level of suppression of the base self is that by abundant dhikrullah [ remembrance of Allah ] and constant mujahadah [ spiritual struggle and endeavour against the evil passions ] and riyadah [ ascetic discipline ], one's self (nafs) is so much cleansed and purified that the desires that tempts him to evil are totally eliminated. This is the special stage of wilayah [ Divine friendship ], which in Sufi Terminology is called rani fillah and baqi billah. The Qur'an says regarding such people [ addressing the Shaitan ]:
إِنَّ عِبَادِي لَيْسَ لَكَ عَلَيْهِمْ سُلْطَانٌ
'My servants are such that you have no power over them [ 15:42] '
The following Tradition applies to the same category of wali :
لَا یُؤمِن احَدُکُم حَتّٰی یَکُونَ ھَوَاہُ تَبعاً لِمَا جِٔتُ بِہٖ
'None of you can be a [ perfect ] believer unless his [ base ] desires of self follow my teachings.'
Towards the end of the Surah, the Holy Qur'an responds to the mala fide demand of the infidels that the Holy Prophet ﷺ should let them know the exact date and time of the Day of Judgment. They are told that knowledge of the time and date is within Allah's own special prerogative. Allah's consummate wisdom did not pass the information to any angel or Prophet ﷺ . Therefore, the demand is futile.
Al-hamdulillah
The Commentary on
Surah An-Naziat
Ends here
& 41. And as for the one who feared his standing before his Lord and stopped himself from following his desires that were made impermissible by Allah, then Paradise is his abode he will take shelter towards.
at ang sinumang nangamba sa pagtayo niya sa harap ng Panginoon niya at pumigil ng sarili niya laban sa pagsunod sa pinipithaya niya kabilang sa ipinagbawal ni Allāh, tunay na ang Paraiso ay ang pagtitigilan niya na kakanlungan niya.
Đối với ai luôn lo sợ bị thanh toán trước Allah vào Ngày Phán Xét mà luôn giữ gìn bản thân tránh xa những dục vọng thấp hèn tội lỗi.
Adapun bagi orang yang takut apabila berdiri di hadapan Rabbnya dan menahan nafsunya dari keinginan terhadap apa yang diharamkan oleh Allah, maka Surga adalah tempat tinggal terakhir baginya.
– Chi ha temuto di presentarsi dinanzi al suo Dio e si è astenuto dai desideri che Allāh ha proibito, in verità il Paradiso è la dimora in cui andrà a finire.
Her kim de Rabbinin huzurunda olmaktan korkarak kendini Allah’ın haram kıldığı arzularından alıkoyarsa, muhakkak cennet onun barınacağı yerleşim yeridir.
y 41. Pero en cuanto a aquel que temió comparecer ante Su Señor y refrenó su alma de seguir los deseos no permitidos por Al-lah, su morada será el Paraíso, donde encontrará refugio y morada.
Quant à celui qui aura redouté de comparaître devant son Seigneur et aura retenu son âme de suivre les désirs interdits,
le Paradis sera la demeure où il s’installera.
Onom ko se bude bojao stajanja pred svojim Gospodarom i ko se bude čuvao povođenja za strastima koje je Alah zabranio, Džennet će biti boravište i u njega će se nastaniti.
, Đối với ai luôn lo sợ bị thanh toán trước Allah vào Ngày Phán Xét mà luôn giữ gìn bản thân tránh xa những dục vọng thấp hèn tội lỗi thì Thiên Đàng sẽ là nơi ở mãi mãi của họ.
42- Sana kıyametin ne zaman gelip çatacağını soruyorlar.
43- Sen onu nereden bilip de söyleyeceksin?
44- Ona dair nihaî bilgi ancak Rabbine aittir.
45- Sen ancak ondan korkanları uyarırsın.
46- Onlar onu gördükleri gün sanki (dünyada) ancak bir akşam yahut kuşluk vakti kadar kaldıklarını sanacaklardır.
42. Yani işi yokuşa süren, öldükten sonra dirilişi yalanlayan kimseler “sana kıyametin ne zaman gelip çatacağını” ne zaman kopacağını “soruyorlar.” Yüce Allah da onlara şu buyruğu ile cevap vermektedir:
43. “Sen onu nereden bilip de söyleyeceksin?” Hem onu bu şekilde söz konusu etmenin ve ne zaman geleceğini bilmenin sana faydası ne, onlara faydası ne? Bunun hiçbir sonucu yoktur. Bundan dolayı kulların Kıyametin kopma vaktini bilmelerinde dinî ve dünyevî herhangi bir maslahatları bulunmadığından, aksine onların maslahatı bunun onlardan saklı tutulmasında bulunduğundan dolayı Yüce Allah, ona dair bilgiyi bütün yaratıklardan gizlemiş ve onun bilgisini yalnızca kendisine mahsus kılmıştır. Bu nedenle de şöyle buyurmaktadır:
44. “Ona dair nihai bilgi ancak Rabbine aittir.” Onun bilgisi nihai olarak Ona aittir. Nitekim bir başka âyet-i kerimede şöyle buyurmaktadır:“Sana Kıyametin ne zaman gelip çatacağını sorarlar. De ki: Onun bilgisi Rabbimin yanındadır, onun vaktini O’ndan başkası açıklayamaz.”(el-A’râf, 7/187)
45-46. “Sen ancak ondan korkanları uyarırsın.” Senin korkutup uyarmaların, ancak Kıyamet’in geleceğinden korkan ve Allah’ın huzuruna çıkmaktan endişe duyan kimselere fayda sağlar. İşte bunlar için önemli olan, Kıyamet için hazırlanmak ve o gün için gereken amelleri yapmaktır.
Ona iman etmeyenlere gelince onlara aldırış edilmez ve onların işi yokuşa sürmelerine önem verilmez. Çünkü onların bu şekilde işi yokuşa sürmelerinin amacı, onu yalanlamaktır ve inattır. Böyle bir duruma varan bir kimsenin de bu gibi sorularına cevap vermek abestir. Bu durumda ancak “ahkemu’l-hakimîn (Hüküm verenlerin en güzeli, en sağlam, en hikmetli hüküm veren Yüce Allah)” bundan tenzih edilir.
Nâziât Sûresi’nin tefsiri -Allah’ın yardımı ve tevfiki ile- burada sona ermektedir.
***
Pitaju te, o Poslaniče, ovi mušrici koji poriču proživljenje: Kada će biti Sudnji dan?
Ô Messager, ces gens qui traitent la Ressuscitation de mensonge te demandent: Quand aura donc lieu l’Heure?
¡Mensajero! Estos que desmienten la resurrección te preguntan: “¿Cuándo será la Hora?”
-Ey Peygamber!- Yeniden dirilişi yalanlayan o kimseler sana soruyorlar: "Kıyamet ne zaman kopacak?"
Orang-orang yang mendustakan Hari Kebangkitan bertanya kepadamu -wahai Rasul-, “Kapan terjadinya Kiamat?”
Costoro che rinnegano la Resurrezione ti chiedono, o Messaggero: "Quando giungerà l'Ora?"
Những người phủ nhận sự Phục Sinh thường hỏi Ngươi – hỡi Thiên Sứ – bao giờ thời khắc của Ngày Phục Sinh xảy đến?
Nagtatanong sa iyo, O Sugo, ang mga tagapagpasinungaling na ito sa pagbubuhay kung kailan magaganap ang Huling Sandali?
O Messenger! These rejectors of the resurrection ask you: “When will the Hour occur?”
"(Orang-orang kafir) bertanya kepadamu (Muhammad) ten-tang Hari Kiamat, kapankah terjadinya. Siapakah kamu (sehingga) dapat menyebutkan (waktunya). Kepada Rabbmulah dikembali-kan kesudahannya (ketentuan waktunya). Kamu hanya memberi peringatan bagi siapa yang takut kepadanya (Hari Kiamat). Pada hari mereka melihat hari berbangkit itu, mereka seakan-akan tidak tinggal (di dunia) melainkan (sebentar saja) di waktu sore atau pagi." (An-Nazi'at: 42-46).
(42-44) Maknanya, orang-orang yang membangkang dan mendustakan Hari Kiamat bertanya kepadamu ﴾ عَنِ ٱلسَّاعَةِ أَيَّانَ مُرۡسَىٰهَا ﴿ "ten-tang hari berbangkit kapankah terjadinya," Allah سبحانه وتعالى menjawab dengan FirmanNya, ﴾ فِيمَ أَنتَ مِن ذِكۡرَىٰهَآ ﴿ "Siapakah kamu (sehingga) dapat menyebut-kan (waktunya)," yakni apa gunanya bagimu dan mereka dalam menyebutnya dan mengetahui waktu kedatangannya. Hal itu tidak membawa manfaat. Karena itu, mengingat tahunya manusia akan Hari Kiamat tidak membawa maslahat, baik dunia maupun akhirat, justru maslahatnya adalah dengan disembunyikannya waktu ke-jadian Hari Kiamat, maka Allah سبحانه وتعالى menyembunyikan hal itu dari semua makhluk, dan hanya Dia sendiri yang tahu seraya berfirman, ﴾ إِلَىٰ رَبِّكَ مُنتَهَىٰهَآ ﴿ "Kepada Rabbmu-lah dikembalikan kesudahannya (ketentuan waktunya)," yakni padaNya-lah berakhir pengetahuan tentang Hari Kiamat, seperti disebutkan dalam Firman Allah سبحانه وتعالى lain,
﴾ يَسۡـَٔلُونَكَ عَنِ ٱلسَّاعَةِ أَيَّانَ مُرۡسَىٰهَاۖ قُلۡ إِنَّمَا عِلۡمُهَا عِندَ رَبِّيۖ لَا يُجَلِّيهَا لِوَقۡتِهَآ إِلَّا هُوَۚ ﴿
"Mereka menanyakan kepadamu tentang kiamat, 'Bilakah terjadi-nya.' Katakanlah, 'Sesungguhnya pengetahuan tentang kiamat itu hanya-lah pada sisi Rabbku; tidak seorang pun yang dapat menjelaskan waktu kedatangannya selain Dia'." (Al-A'raf: 187).
(45-46) ﴾ إِنَّمَآ أَنتَ مُنذِرُ مَن يَخۡشَىٰهَا ﴿ "Kamu hanya memberi peringatan bagi siapa yang takut kepadanya (hari berbangkit)," yakni ancamanmu hanya berguna bagi orang yang takut akan datangnya Hari Kiamat dan takut berdiri di hadapan Allah سبحانه وتعالى. Mereka adalah orang-orang yang perhatiannya tertuju untuk mempersiapkan diri menghadapi-nya dan beramal untuk menyongsongnya. Adapun orang yang tidak beriman pada Hari Kiamat, ia tidak mempedulikannya karena sikap pembangkangannya berdasarkan kedustaan dan pembang-kangan. Bila sifatnya sudah seperti ini, maka jawaban atasnya adalah sia-sia Yang Mahasuci Allah lagi Yang Mahabijaksana dari hal itu.
Selesai. Segala puji hanya milik Allah, Rabb semesta alam.
Engkau tidak mempunyai pengetahuan tentang hal itu sehingga engkau bisa menyebutkannya kepada mereka. Itu bukan merupakan tugasmu karena tugasmu adalah bersiap-siap menghadapi datangnya Kiamat.
Senin buna dair bir bilgin yok ki, onlara söyleyesin ve zaten bu senin işin de değildir. Aslında senin görevin sadece insanları ona hazırlamaktır.
Tu ne détiens aucune connaissance à son sujet pour que tu leur répondes et, d'ailleurs, ceci n’est pas de ton ressort. Il t’appartient plutôt de t’y préparer.
Ti nemaš znanja o njemu, pa da im spomeneš kada će se desiti, a to nije u tvojoj moći, jer ono što je na tebi jeste da se pripremiš za taj dan.
Tú no tienes conocimiento de ello, por lo que no puedes informarles, ni es eso parte de tu obligación, porque tu obligación es solo transmitir el mensaje.
Điều đó không nằm trong kiến thức của Ngươi, vả lại Ngươi cũng không có thẩm quyền, Ngươi chỉ có bổn phận chuẩn bị mà thôi.
You do not have any knowledge regarding it that you can mention to them; nor is it befitting of your duty to, because your duty is only to prepare for it.
Wala sa iyong kaalaman hinggil doon para bumanggit ka niyon sa kanila. Hindi kabilang iyon sa pumapatungkol sa iyo. Ang pumapatungkol sa iyo lamang ay ang paghahanda para roon.
Non ne sei a conoscenza e non puoi dirlo, e non spetta a te; in verità, il tuo compito è prepararti ad essa.
Hanya kepada Tuhanmu semata kembalinya pengetahuan tentang hari Kiamat.
Solo tu Señor tiene el conocimiento de cuándo será la Hora.
Samo tvoj Gospodar zna kada će desiti Sudnji dan.
The total knowledge of the Hour is with your Lord alone.
Kıyametin nihai bilgisi sadece Rabbinde vardır.
Solo il tuo Dio detiene la conoscenza dell'Ora.
La connaissance exacte du moment de l’Heure n’est détenue que par Allah.
Chỉ một mình Thượng Đế của Ngươi mới biết được bao giờ thời khắc Phục Sinh sẽ đến.
Tungo sa Panginoon mo lamang ang pagwawakasan ng kaalaman sa Huling Sandali.
Ikaw ay isang tagapagbabala lamang ng sinumang natatakot sa Huling Sandali dahil siya ay ang makikinabang sa pagbabala mo.
Tú solamente eres un advertidor para quienes tienen temor de la Hora, porque son ellos los que se benefician de tu advertencia.
You are only a warner to the one who fears the Hour, because he is the one who benefits from your warning.
Sesungguhnya engkau hanyalah pemberi peringatan kepada orang yang takut terhadap hari Kiamat karena orang yang takut terhadap hari Kiamat ialah yang bisa mendapat manfaat dari peringatanmu.
Thật ra Ngươi chỉ là người truyền đạt và cảnh tỉnh những ai biết sợ Ngày ấy.
Şüphesiz sen, ancak kıyametten korkan kimseler için bir uyarıcısın. Çünkü senin uyarından istifade edecek yalnızca onlardır.
Ti si samo onaj ko upozorava onoga ko se boji toga Dana, jer samo takav će se okoristiti tvojim upozorenjem.
Tu non sei altro che un ammonitore per chi la teme, poiché è quest'ultimo a trarre beneficio dal monito.
Tu ne fais qu’avertir celui qui la redoute, car c’est lui qui tire profit de ton avertissement.
El día que vean la Hora por sí mismos, les parecerá que su vida en este mundo no fue sino una tarde o una mañana.
Kada vide Sudnji dan, misliće kao da su na dunjaluku živjeli jedno poslije podne ili jedno jutro.
It is as if on the day they see the Hour for themselves, they will not have remained in their worldly lives except for a single evening or morning.
Kıyamete şahit oldukları o gün, sanki dünya hayatlarında sadece bir günün arifesi veyahut sabahının ilk vakitleri kadar kalmış gibidirler.
Le jour où ils la verront de leurs yeux, il leur semblera n’avoir vécu dans le bas monde qu’un soir ou un matin.
Man is between two domains. One is the present world, which is before him, and the second is the world of the Hereafter, which is hidden from view. The real test of man is that he should prefer the Hereafter to the present world. But this can be done only by one who has the courage to exercise control over the base desires of the self and not behave arrogantly.
Para bang sila, sa Araw na makikita nila ang Huling Sandali bilang pagkasaksi, ay hindi namalagi sa buhay nila na pangmundo maliban sa isang hapon ng nag-iisang araw o isang umaga nito.
Quando vedranno l'Ora dinanzi ai loro occhi sarà come se non fossero rimasti in vita che per un solo giorno o per un solo mattino.
Pada hari ketika mereka melihat Kiamat di depan mata, mereka merasa seakan-akan tidak tinggal di kehidupan dunia mereka kecuali hanya sebatas waktu sore atau waktu pagi.
Và khi chúng nhìn thấy giờ khắc tận thế đã đến thì chúng cứ tưởng như chúng chỉ ở trần gian mới chỉ được một buổi chiều hay một buổi sáng ngắn ngủi.
